Verse-by-Verse Bible Commentary
Micah 5:2

Clarke's Commentary

Verse Micah 5:2. But thou, Beth-lehem Ephratah — I have considered this subject in great detail in Clarke's notes on "Matthew 2:6", to which the reader will be pleased to refer. This verse should begin this chapter; the first verse belongs to the preceding chapter.

Bethlehem Ephratah, to distinguish it from another Beth-lehem, which was in the tribe of Zebulun, Joshua 19:15.

Thousands of Judah — The tribes were divided into small portions called thousands; as in our country certain divisions of counties are called hundreds.

Whose goings forth have been from of old] In every age, from the foundation of the world, there has been some manifestation of the Messiah. He was the hope, as he was the salvation, of the world, from the promise to Adam in paradise, to his manifestation in the flesh four thousand years after.

From everlasting — מימי עולם miyemey olam, "From the days of all time;" from time as it came out of eternity. That is, there was no time in which he has not been going forth-coming in various ways to save men. And he that came forth the moment that time had its birth, was before that time in which he began to come forth to save the souls that he had created. He was before all things. As he is the Creator of all things, so he is the Eternal, and no part of what was created. All being but God has been created. Whatever has not been created is God. But Jesus is the Creator of all things; therefore he is God; for he cannot be a part of his own work.

Bridgeway Bible Commentary

God’s chosen king (5:2-15)

Ruling over Israel in this golden age will be a king specially chosen by God. He will have only a humble beginning, being born in the small Judean town of Bethlehem. But his ancestry will go back to ancient times, to the great king David, who himself came from Bethlehem and whose dynasty was guaranteed by God to last for ever. This king will have full right to David’s throne, and through him God’s promises to David will be fulfilled (2; cf. 1 Samuel 17:12; 2 Samuel 7:16; 2 Samuel 7:16; Matthew 2:6; John 7:42).

Until this person is born, however, Israel will continue to be troubled by enemies; but when he comes, Israel’s scattered believers will be united under his rule. He will rule in the strength that comes from God to nourish and protect God’s people (3-4).
Israel will have plenty of good leaders and will be safe from all enemies. Any who try to invade Israel, whether they be Assyrians or other enemies, will find themselves driven back and conquered by Israel (5-6). The people of God will take his truth to all nations. Like dew they will be the means of refreshment and new life to those who seek God. But like a lion they will be the means of destruction to those who oppose him (7-9).
People of the new Israel will now enjoy God fully, because God will remove all that previously kept them from trusting in him. At various times Israel and Judah had been tempted to trust in military strength, fortified cities, occult practices, Baal worship and heathen armies, but now all such things will be destroyed (10-15).

Coffman's Commentaries on the Bible

"But thou, Bethlehem Ephrathah, which art little to be among the thousands of Judah, out of thee shall one come forth unto me one that is to be ruler in Israel; whose goings forth are from of old, from everlasting."

This clear predictive prophecy of the birth of the Christ in Bethlehem occurred in the eighth century B.C.; and the critical scholars have never dared to attribute the passage to some redactor after the event of Jesus' birth. However, they will still not believe it, affirming that Micah was here prophesying the birth of Israel's king David who succeeded Saul centuries earlier! "It refers to the time when David was being called to the kingship."Rolland E. Wolfe, The Interpreter's Bible, Vol VI (New York: Abingdon Press, 1957), p. 931. It would be difficult indeed to cite a clearer example of the stubborn and determined blindness of men determined not to believe in any prophecy. They make no appeal here to what they suppose Micah "thought," for it is a foregone certainty that Micah did not believe that he was prophesying the advent of a king who had already lived and died centuries earlier.

The true meaning of this passage was perfectly clear to the entire world for centuries before the Advent of the Son of God. When the wise men came from the east inquiring, "Where is he that is born king of the Jews"? and took the question up with Herod the Great, that monarch demanded of the Pharisees, "Where the Christ should be born."

"And they said unto him, In Bethlehem of Judea: for thus it is written through the prophet, And thou Bethlehem, land of Judah, art in no wise least among the princes of Judah: For out of thee shall come forth a governor Who shall be the shepherd of my people Israel" (Matthew 2:5-6).

The entire religious hierarchy of ancient Israel understood perfectly the Messianic character of this prophecy and answered Herod accordingly, Testimony of such a nature is irrefutable as regards the true import of this verse.

"Which art little to be among the thousands of Judah" Matthew's account of this prophecy, as repeated by the Pharisees, has a significant variation, the origin of which is not known. It says, "Thou are NOT least… etc." Jamieson understood the change to have been made by the inspired Matthew "by an independent testimony of the Spirit."Robert Jamieson, Jamieson, Fausset, and Brown's Commentary (Grand Rapids: Zondervan Publishing House, 1961), p. 816. The prophecy is true both ways. As regarded its earthly importance, Bethlehem was "the least"; but as regarded its eternal importance as the birthplace of the Messiah, it was "NOT the least," being indeed the greatest of all.

"Bethlehem Ephrathah" Like many another prophecy, the words here guard against error. There was another Bethelehem in Zebulun (Joshua 19:15); and so the word Ephrathah "was included to designate just which Bethlehem was intended."D. Elmo Scoggin, Beacon Bible Commentary, Vol. 7 (Nashville Broadman Press, 1972), p. 214. "Isaiah had foretold Jesus' virgin birth (7:14); Micah predicted his village birth."George I. Robinson, The Twelve Minor Prophets (Grand Rapids: Baker Book House, 1962), p. 98.

"Whose goings forth are from of old" This means far more than the fact that, "the new king will come from a good old family!" As Keil said:

"We must reject in the most unqualified manner the attempts (by commentators with a dread of miracles) to deprive the words of their deeper meaning...we must not exclude the idea of eternity in the stricter sense.C. F. Keil, Commentary on the Old Testament (Grand Rapids: Wm. B. Eerdmans Publishing Company), p. 480. He who is to be born in time at Bethlehem hath an eternal existence.W. J. Deane, The Pulpit Commentary, Vol. 14, Micah (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), p. 67.

"From everlasting" The pre-existence of the Son of God prior to his earthly ministry is inherent in this. "The terms here used are such as to transcend the nature or achievements of any merely human leader, and could be completely fulfilled only in the Messiah."David J. Clark, The New Layman's Bible Commentary (Grand Rapids: Zondervan Publishing House, 1979), p. 995.

PREDICTIVE PROPHECIES OF THE BIBLE

We have frequently observed in this study the devious, illogical, and even ridiculous limits to which commentators will go to avoid finding any such thing as a predictive prophecy in the Bible; and it is a good time to note the utter and perpetual impossibility of their removing predictive prophecy from the Bible. There are 333 prophecies of Jesus Christ in the Old Testament, some of which are in Micah, for example, that he would be born in Bethlehem. Some of the other Biblical prophecies of Christ are:

That he would be of the family of Shem.

That he would be of the seed of Abraham.

That he would come forth from Judah.

That he would descend from David.

That he would be crucified (long before crucifixion was known).

That they would pierce his hands and his feet.

That he would welcome the Gentiles.

That he would be despised and rejected of men.

That he would be betrayed by a friend.

That the price of his betrayal would be 30 pieces of silver.

That he would rise from the dead.

That they would make his grave with the wicked

and with a rich man in his death.

That he would heal the blind, the deaf, and the lame.

That he would raise the dead.

That he would speak in parables.

That he would be called a Nazarene.

That the iniquity of us all would be laid upon him.

That he would come in triumph on an ass.

That he would be for the rise and fall of many in Israel.

That he would sit upon the throne of David.

That of the increase of his kingdom there would be no end.

That he would be both the son of David and the Lord of David.

That he would be a man of sorrows and acquainted with grief.

That he would proclaim release to the captives (in sin).

That they would cast lots for his vesture.

That they would divide his garments among them.

That they would look upon him whom they pierced.

Etc.

Our purpose here is not to list all 333 of the glorious prophecies of Christ, but merely to call attention to their exceedingly great number and to point out that the Old Testament Scriptures were translated into the Greek language (LXX) a quarter of a millennium before Christ was born, and that all of the ingenuity of the Devil himself cannot possibly get Jesus Christ out of Old Testament prophecy.

Over and beyond all of the verbal prophecies, there is a vast corpus of historical events which are inherently prophetic of the Messiah, apart from any verbal promise. Jonah, the type of Christ, who was a sign to the Ninevites, exhibited in his personal history dozens of prophecies of Christ, including the prophecy of his delivery from death after three days and three nights in the grave.

Isaac who carried the wood up the very hill where Jesus, in the fullness of time would be crucified, is a type of Jesus' carrying his cross up that very hill.

Judah giving his life for his brethren (offering it) shows the prophecy of the Lion of the tribe of Judah in the conduct of that patriarch.

Moses was the great type of Jesus Christ, there being a full hundred similarities in their lives, even some of their miracles exhibiting the most startling likeness. Moses' first miracle changed the water into blood; Christ's first miracle changed the water into wine.

David the king was a type of Christ, whose brethren rejected them both, and his contest with Goliath of Gath resembled the contest of Jesus with Satan, in each case, the enemy having his head cut off with his own sword!

To complete such a summary would be to draw upon practically every page of the Bible.

Not merely the verbal prophecies and the great patriarchal types alone, however, bore the message of the coming Holy One. All of the religious regalia of ancient Judaism were devoted to the same end. The veil in the tabernacle was a type of Christ. The golden candlestick typified His word. The table of showbread foretold the Lord's Supper; and the mercy seat sprinkled with blood foretold his death and suffering.

And even over and beyond all of these things, there were the mighty festivals of the Jewish religion, notably the Passover, designed exactly to identify the Lamb of God when he should come into the world, in that not a bone of him would be broken, and that through his vicarious suffering men might be redeemed.

Therefore, to those who have made it their mission in life to destroy the ageless conviction that the Old Testament accurately and circumstantially prophesied in the most amazing detail the Holy Christ coming into our world of sorrow to redeem it, to them let it be suggested that their task is absolutely hopeless. "The light shineth in the darkness; and the darkness apprehended it not!" (John 1:5).

Barnes' Notes on the Whole Bible

But - (And) thou, Bethlehem Ephratah With us, the chequered events of time stand in strong contrast, painful or gladdening. Good seems to efface evil, or evil blots out the memory of the good. God orders all in the continuous course of His Wisdom. All lies in perfect harmony in the Divine Mind. Each event is the sequel of what went before. So here the prophet joins on, what to us stands in such contrast, with that simple, And. Yet he describes the two conditions bearing on one another. He had just spoken of the “judge of Israel” smitten on the cheek, and, before Micah 4:9, that Israel had neither king nor “counsellor;” he now speaks of the Ruler in Israel, the Everlasting. He had said, how Judah was to become mere bands of men; he now says, how the “little Bethlehem” was to be exalted. He had said before, that the rule of old was to come to “the tower of the flock, the daughter of Jerusalem;” now, retaining the word, he speaks of the Ruler, in whom it was to be established.

Before he had addressed “the tower of the flock;” now, Bethlehem. But he has greater things to say now, so he pauses , And thou! People have admired the brief appeal of the murdered Caesar, “Thou too, Brutus.” The like energetic conciseness lies in the words, “And thou! Bethlehem Ephratah.” The name Ephratah is not seemingly added, in order to distinguish Bethlehem from the Bethlehem of Zabulon, since that is only named once Joshua 19:15, and Bethlehem here is marked to be “the Bethlehem Judah” , by the addition, “too little to be among the thousands of Judah.” He joins apparently the usual name, “Bethlehem,” with the old Patriarchal, and perhaps poetic Psalms 132:6 name “Ephratah,” either in reference and contrast to that former birth of sorrow near Ephratah Genesis 35:19; Genesis 48:7, or, (as is Micah’s custom) regarding the meaning of both names.

Both its names were derived from “fruitfulness;” “House of Bread” and “fruitfulness;” and, despite of centuries of Mohammedan oppression, it is fertile still. .

It had been rich in the fruitfulness of this world; rich, thrice rich, should it be in spiritual fruitfulness. : “Truly is Bethlehem, ‘house of bread,’ where was born “the Bread of life, which came down from heaven” John 6:48, John 6:51. : “who with inward sweetness refreshes the minds of the elect,” “Angel’s Bread” Psalms 78:25, and “Ephratah, fruitfulness, whose fruitfulness is God,” the Seed-corn, stored wherein, died and brought forth much fruit, all which ever was brought forth to God in the whole world.

Though thou be little among the thousands of Judah - Literally, “small to be,” that is, “too small to be among” etc. Each tribe was divided into its thousands, probably of fighting men, each thousand having its own separate head Numbers 1:16; Numbers 10:4. But the thousand continued to be a division of the tribe, after Israel was settled in Canaan Joshua 22:21, Joshua 22:30; 1 Samuel 10:19; 1 Samuel 23:23. The “thousand” of Gideon was the meanest in Manasseh. Judges 6:15. Places too small to form a thousand by themselves were united with others, to make up the number . So lowly was Bethlehem that it was not counted among the possessions of Judah. In the division under Joshua, it was wholly omitted . From its situation, Bethlehem can never have been a considerable place.

It lay and lies, East of the road from Jerusalem to Hebron, at six miles from the capital. “6 miles,” Arculf, (Early Travels in Palestine, p. 6) Bernard (Ibid. 29) Sae, wulf, (Ibid. 44) “2 hours.” Maundrell, (Ibid. 455) Robinson (i. 470)). It was “seated on the summit-level of the hill country of Judaea with deep gorges descending East to the Dead Sea and West to the plains of Philistia,” “2704 feet above the sea” . It lay “on a narrow ridge” , whose whole length was not above a mile , swelling at each extremity into a somewhat higher eminence, with a slight depression between . : “The ridge projects Eastward from the central mountain range, and breaks down in abrupt terraced slopes to deep valleys on the N. E. and S.” The West end too “shelves gradually down to the valley” . It was then rather calculated to be an outlying fortress, guarding the approach to Jerusalem, than for a considerable city.

As a garrison, it was fortified and held by the Philistines 2 Samuel 23:14 in the time of Saul, recovered from them by David, and was one of the 15 cities fortified by Rehoboam. Yet it remained an unimportant place. Its inhabitants are counted with those of the neighboring Netophah, both before 1 Chronicles 2:54 and after Nehemiah 7:26 the captivity, but both together amounted after the captivity to 179 Ezra 2:21, Ezra 2:2, or 188 Nehemiah 7:26 only. It still does not appear among the possessions of Judah Nehemiah 11:25-30. It was called a city (Ruth 1:19; Ezra 2:1, with 21; Nehemiah 7:6, with 26), but the name included even places which had only 100 fighting men Amos 5:3. In our Lord’s time it is called a village John 7:42, a city, Luke 2:4, or a strong . The royal city would become a den of thieves. Christ should be born in a lowly village. : “He who had taken the form of a servant, chose Bethlehem for His Birth, Jerusalem for His Passion.”

Matthew relates how the Chief Priest and Scribes in their answer to Herod’s enquiries, where Christ should be born, Matthew 2:4-6, alleged this prophecy. They gave the substance rather than the exact words, and with one remarkable variation, art not the least among the princes of Judah. Matthew did not correct their paraphrase, because it does not affect the object for which they alleged the prophecy, the birth of the Redeemer in Bethlehem. The sacred writers often do not correct the translations, existing in their time, when the variations do not affect the truth .

Both words are true here. Micah speaks of Bethlehem, as it was in the sight of men; the chief priests, whose words Matthew approves, speak of it as it was in the sight of God, and as, by the Birth of Christ, it should become. : “Nothing hindered that Bethlehem should be at once a small village and the Mother-city of the whole earth, as being the mother and nurse of Christ who made the world and conquered it.” : “That is not the least, which is the house of blessing, and the receptacle of divine grace.” : “He saith that the spot, although mean and small, shall be glorious. And in truth,” adds Chrysostom, “the whole world came together to see Bethlehem, where, being born, He was laid, on no other ground than this only.” : “O Bethlehem, little, but now made great by the Lord, He hath made thee great, who, being great, was in thee made little. What city, if it heard thereof, would not envy thee that most precious Stable and the glory of that Crib? Thy name is great in all the earth, and all generations call thee blessed. “Glorious things are everywhere spoken of thee, thou city of God” Psalms 87:3. Everywhere it is sung, that this Man is born in her, and the Most High Himself shall establish her.

Out of thee shall He come forth to Me that is to be Ruler in Israel - (Literally, shall (one) come forth to Me “to be Ruler.”) Bethlehem was too small to be any part of the polity of Judah; out of her was to come forth One, who, in God’s Will, was to be its Ruler. The words to Me include both of Me and to Me. Of Me, that is, , by My Power and Spirit,” as Gabriel said, “The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee, therefore also that Holy Thing which shall be born of thee, shall be called the Son of God” Luke 1:35. To Me, as God said to Samuel, “I will send thee to Jesse the Bethlehemite; for I have provided Me a king among his sons” 1 Samuel 16:1. So now, “one shall go forth thence to Me,” to do My Will, to My praise and glory, to reconcile the world unto Me, to rule and be Head over the true Israel, the Church. He was to “go forth out of Bethlehem,” as his native-place; as Jeremiah says, “His noble shall be from him, and his ruler shall go forth out of the midst of him” Jeremiah 30:21; and Zechariah, “Out of him shall come forth the cornerstone; out of him the nail, out of him the battle-bow, out of him every ruler together” Zechariah 10:4. Before, Micah had said “to the tower of Edar, Ophel of the daughter of Zion, the first rule shall come to thee;” now, retaining the word, he says to Bethlehem, “out of thee shall come one to be a ruler.” “The judge of Israel had been smitten;” now there should “go forth out of” the little Bethlehem, One, not to be a judge only, but a Ruler.

Whose goings forth have been from of old, from everlasting - Literally, “from the days of eternity.” “Going forth” is opposed to “going forth;” a “going forth” out of Bethlehem, to a “going forth from eternity;” a “going forth,” which then was still to come, (the prophet says, “shall go forth,”) to a “going forth” which had been long ago (Rup.), “not from the world but from the beginning, not in the days of time, but “from the days of eternity.” For “in the beginning was the Word, and the Word was with God, and the Word was God. The Same was in the beginning with God.” John 1:1-2. In the end of the days, He was to go forth from Bethlehem; but, lest he should be thought then to have had His Being, the prophet adds, His ‘goings forth are from everlasting.’” Here words, denoting eternity and used of the eternity of God, are united together to impress the belief of the Eternity of God the Son. We have neither thought nor words to conceive eternity; we can only conceive of time lengthened out without end. : “True eternity is boundless life, all existing at once,” or , “to duration without beginning and without end and without change.”

The Hebrew names, here used, express as much as our thoughts can conceive or our words utter. They mean literally, from afore, (that is, look back as far as we can, that from which we begin is still “before,”) “from the days of that which is hidden.” True, that in eternity there are no divisions, no succession, but one everlasting “now;” one, as God, in whom it is, is One. But man can only conceive of Infinity of space as space without bounds, although God contains space, and is not contained by it; nor can we conceive of Eternity, save as filled out by time. And so God speaks after the manner of men, and calls Himself “the Ancient of Days” Daniel 7:9, , “being Himself the age and time of all things; before days and age and time,” “the Beginning and measure of ages and of time.” The word, translated “from of old,” is used elsewhere of the eternity of God Habakkuk 1:12. “The God of before” is a title chosen to express, that He is before all things which He made. “Dweller of afore” Psalms 55:20 is a title, formed to shadow out His ever-present existence.

Conceive any existence afore all which else you can conceive, go back afore and afore that; stretch out backward yet before and before all which you have conceived, ages afore ages, and yet afore, without end, - then and there God was. That afore was the property of God. Eternity belongs to God, not God to eternity. Any words must be inadequate to convey the idea of the Infinite to our finite minds. Probably the sight of God, as He is, will give us the only possible conception of eternity. Still the idea of time prolonged infinitely, although we cannot follow it to infinity, shadows our eternal being. And as we look along that long vista, our sight is prolonged and stretched out by those millions upon millions of years, along which we can look, although even if each grain of sand or dust on this earth, which are countless, represented countless millions, we should be, at the end, as far from reaching to eternity as at the beginning. “The days of eternity” are only an inadequate expression, because every conception of the human mind must be so.

Equally so is every other, “From everlasting to everlasting” Psalms 90:2; Psalms 103:17; “from everlasting” (Psalms 93:2, and of Divine Wisdom, or God the Son, Proverbs 8:23); “to everlasting” Psalms 9:8; Psalms 29:10; “from the day” Isaiah 43:13, that is, since the day was. For the word, from, to our minds implies time, and time is no measure of eternity. Only it expresses pre-existence, an eternal Existence backward as well as forward, the incommunicable attribute of God. But words of Holy Scripture have their full meaning, unless it appear from the passage itself that they have not. In the passages where the words, forever, from afore, do not mean eternity, the subject itself restrains them. Thus forever, looking onward, is used of time, equal in duration with the being of whom it is written, as, “he shall be thy servant forever” Exodus 21:6, that is, so long as he lives in the body. So when it is said to the Son, “Thy throne, O God, is forever and ever” Psalms 45:6, it speaks of a kingdom which shall have no end. In like way, looking backward, “I will remember Thy wonders from old” Psalms 77:12, must needs relate to time, because they are marvelous dealings of God in time. So again, “the heavens of old, stand simply contrasted with the changes of man” Psalms 68:34. But “God of old is the Eternal God” Deuteronomy 33:27. “He that abideth of old” Psalms 55:20 is God enthroned from everlasting In like manner the “goings forth” here, opposed to a “going forth” in time, (emphatic words being moreover united together,) are a going forth in eternity.

The word, “from of old,” as used of being, is only used as to the Being of God. Here too then there is no ground to stop short of that meaning; and so it declares the eternal “going-forth,” or Generation of the Son. The plural, “goings forth,” may here be used, either as words of great majesty, “God,” “Lord,” “Wisdom,” (that is, divine Proverbs 1:20; Proverbs 9:1) are plural; or because the Generation of the Son from the Father is an Eternal Generation, before all time, and now, though not in time, yet in eternity still. As then the prophet saith, “from the days of eternity,” although eternity has no parts, nor beginning, nor “from,” so he may say “goings forth,” to convey, as we can receive it, a continual going-forth. We think of Eternity as unending, continual, time; and so he may have set forth to us the Eternal Act of the “Going Forth” of the Son, as continual acts.

The Jews understood, as we do now, that Micah foretold that the Christ was to be born at Bethlehem, until they rejected Him, and were pressed by the argument. Not only did the chief priests formally give the answer, but, supposing our Lord to be of Nazareth, some who rejected Him, employed the argument against Him. “Some said, Shall Christ come out of Galilee? Hath not the Scripture said, that Christ cometh of the seed of David, and out of the town of Bethlehem, where David was?” John 7:41-42. They knew of two distinct things: that Christ was:

(1) to be of the seed of David; and

(2) out of the town of Bethlehem.

Christians urged them with the fact, that the prophecy could be fulfilled in no other than in Christ. : “If He is not yet born, who is to go forth as a Ruler out of the tribe of Judah, from Bethlehem, (for He must needs come forth out of the tribe of Judah, and from Bethlehem, but we see that now no one of the race of Israel has remained in the city of of Bethlehem, and thenceforth it has been interdicted that any Jew should remain in the confines of that country) - how then shall a Ruler be born from Judaea, and how shall he come forth out of Bethlehem, as the divine volumes of the prophets announce, when to this day there is no one whatever left there of Israel, from whose race Christ could be born?”

The Jews at first met the argument, by affirming that the Messiah was born at Bethlehem on the day of the destruction of the temple ; but was hidden for the sins of the people. This being a transparent fable, the Jews had either to receive Christ, or to give up the belief that He was to be born at Bethlehem. So they explained it, “The Messiah shall go forth thence, because he shall be of the seed of David who was out of Bethlehem.” But this would have been misleading language. Never did man so speak, that one should be born in a place, when only a remote ancestor had been born there. Micah does not say merely, that His family came out of Bethlehem, but that He Himself should thereafter come forth thence. No one could have said of Solomon or of any of the subsequent kings of Judah, that they should thereafter come forth from Bethlehem, any more than they could now say, ‘one shall come forth from Corsic,’ of any future sovereign of the line of Napoleon III., because the first Napoleon was a Corsican; or to us, ‘one shall come out of Hanover,’ of a successor to the present dynasty, born in England, because George I. came from Hanover in 1714.

Calvin's Commentary on the Bible

Thou Bethlehem Ephratah, art small, that thou shouldest be among the thousands of Judah As Matthew quotes this passage differently, some think that it ought to be read as a question, And thou, Bethlehem Ephratah, art thou the least among the provinces of Judah? Matthew says “Thou art by no means the least, thou excellest. ⁽¹⁴²⁾ ” But what need there is of distorting the words of the Prophet, as it was not the design of the Evangelist to relate the expressions of the Prophet, but only to point out the passage. As to the words, Matthew had regards to the condition of the town Bethlehem, such as it was at the coming of Christ. It then indeed began to be eminent: but the Prophet represents here how ignoble and mean a place Bethlehem then was, Thou, he says, art the least among the thousands of Judah. Some, not very wisely, give this explanation, “Thou art the least among the thousands of Judah”; that is, “Though there might be a thousand towns in the tribe of Judah, yet thou couldest hardly have a place among so great a number.” But this has been said through ignorance of a prevailing custom: for the Jews, we know, were wont to divide their districts into thousands or chiliads. As in the army there are centurions, so also in the divisions of every nation there are hundreds; there are also in an army tribunes, who preside over a thousand men. Thus the Prophet calls them thousands, that is, tribunes; for the districts are so arranged, that the town, which, with its villages, could bring forth three thousand men, had three prefectures; and it had three tribunes, or four or five, if it was larger. The Prophet then, in order to show that this town was small and hardly of any account, says, Thou, Bethlehem, art hardly sufficient to be one province. And it was a proof of its smallness that hardly a thousand men could be made up from Bethlehem and its neighboring villages. There were not, we know, many towns in the tribe of Judah; and yet a large army could be there collected. Since then the town of Bethlehem was so small, that it could hardly attain the rank of a province, it is hence no doubt evident that it was but a mean town. We now perceive what the Prophet had in view.

Thou, Bethlehem, he says, art small among the cities of Judah; yet arise, or go forth, for me shall one from thee, who is to be a Ruler in Israel. He calls it Bethlehem Ephratah; for they say that there was another Bethlehem in the tribe of Zebulon, and we know that Ephratah in meaning is nearly the same with Bethlehem; for both designate an abundance of fruit or provisions: and there David was born.

I will now proceed to the second clause, From thee shall go forth for me one who is to be a Ruler Here the Prophet introduces God as the speaker, go forth, he says, shall one for me. God declares in this passage that it was not his purpose so to destroy his people, but that he intended, after a season, to restore them again. He therefore recalls the attention of the faithful to himself and to his eternal counsel; as though he said, — “I have thus for a time cast you away, that I may yet manifest my care for you.” For me then shall go forth one who is to be a Ruler in Israel. Now there is no doubt but that the Prophet at the sable time recalls the attention of the faithful to the promise which had been given to David. For whence arises the hope of salvation to the chosen people, except from the perpetuity of that kingdom? The Prophet now says, — “There is indeed a reason, according to the perception of the flesh, why the faithful should despond; for whence does their confidence arise, except from the kingdom of David? and from what place is David to arise? Even from Bethlehem; for Bethlehem has been called the city of David; and yet it is an obscure and a small town, and can hardly be considered a common province. Since it is so, the minds of the faithful may be depressed; but this smallness shall be no hindrance to the Lord, that he should not bring forth from thence a new king.”

Even before the time of David Bethlehem was a small town, and one of the most common provinces. Who could have expected that a king would have been chosen from such a hamlet, and then, that he should come from a hut? for David belonged to a pastoral family; his father was a shepherd, and he was the least among his brethren. Who then could have thought that light would have arisen from such a corner, yea, from so mean a cottage? This was done contrary to the expectations of men. Hence the Prophet sets here before the faithful a similar expectation for their comfort; as though he said, — “Has not God once formed a most perfect state of things by making David a king, so that the people became in every respect happy and blessed? And whence did David come? It was from Bethlehem. There is then no reason why your present miseries should over-much distress you; for God can again from the same place bring forth a king to you, and he will do so.”

Thou then Bethlehem, small art thou, etc. The prophet doubtless intended here that the faithful should consider of what kind was the beginning of that most perfect state, when David was chosen king. David was a shepherd, a man in humble life, without reputation, without influence, and even the humblest among his brethren. Since then God had drawn light out of darkness there was no cause for the faithful to despair of a future restoration, considering what had been the beginning of the previous happy condition of the people. We now understand the Prophet’s meaning. But the rest I cannot finish today; I must therefore defer it till tomorrow.

(142) This does not follow; for to say that it was “not the least,” is not to deny that it was “small.” There is, in fact, no contradiction in the expressions. Matthew quotes literally neither the Hebrew nor the Septuagint version. The latter, in this case, agrees with the former. He gives the sense, but not the words, even in two instances besides this. Instead of “Ephratah,” he has, “in the land of Judah;” and instead of “Ruler,” he has, “Governor that shall rule,” or feed. The meaning in these three instances is the same, though the words are different. The place was, in former times, called Bethlehem-Judah, and also Ephratah. See Genesis 35:19; Judges 17:7; and Ruth 4:11.

The attempt by a question to produce similarity of expressions in the second line, according to what is done by Marckius and Newcome, is by no means to be approved. The literal rendering is the following: —

And thou, Bethlehem Ephratah!
Small to be among the thousands of Judah, —
From thee shall oneto me come forth,
To be a Ruler in Israel:
And his going forth has been
From of old, from the days of ages.

The word for “going forth” is plural, which, as Calvin says, is sometimes used for the singular; but two MSS. Have it in the singular number, מצאתו. The last line in the Septuagint is as follows, — απ αρχης, εξ ημερων αιωνος

“In every age, from the foundation of the world, there has been some manifestation of the Messiah. He was the hope, as he was the salvation, of the world, from the promise to Adam in paradise, to his manifestation in the flesh four thousand years after.” — Adam Clarke. — Ed.

Smith's Bible Commentary

Chapter 5

Now in chapter 5 Micah leaves that scene of the future and he comes back to an intermediate scene.

Now gather thyself in troops, O daughter of troops: he hath laid siege against us: and they shall smite the judge of Israel with a rod upon the cheek ( Micah 5:1 ).

That, of course, is a prophecy relating to Jesus Christ and was fulfilled in Matthew ( Matthew 26:67 ). He was smitten with a rod that it might be fulfilled as the prophet declares, and this is the prophecy here in Micah. Going on to prophesy concerning the Messiah:

But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall come forth unto me he that is to be the ruler in Israel; whose going forth has been from old, from everlasting ( Micah 5:2 ).

So the prophecy that Bethlehem would be the birthplace of the Messiah.

Now, the Jews believed this for years. In fact, when the wise men came to Herod and inquired concerning the birth of the King, "Where is He to be born who is to be the King of the Jews?" Herod inquired of the scribes there in Jerusalem and they answered him, "In Bethlehem," because the prophet said, "And thou Bethlehem, I'll be little among the thousands in Judah, yet out of thee." So they believed in that day that Bethlehem would be the birthplace of the Messiah. Now, of course, since Christ was born there, it would be impossible for that prophecy to be fulfilled again, because there is no one from the house of David left in Bethlehem. Bethlehem is now an Arab city. No one from the house of David left in Bethlehem. So the rabbis today have made up some other kind of an interpretation of this prophecy in Micah. And they say, "No, it doesn't refer to the Messiah at all." But yet, in the time of Herod the scribes and all definitely believed it and were looking for Bethlehem to be the birthplace of the Messiah.

So I go along with the scribes and all at the time of Herod. They were closer to the truth, and surely Bethlehem became the birthplace of Christ. And since the dispersion after Titus in 70 A.D., Bethlehem has not been a Jewish city and is not to the present day. So it would be impossible now, because no one could really prove his genealogy to David anymore. So Bethlehem was to be the place from which the ruler of Israel would come, the King. "Whose goings forth have been from old."

Now here is the prophecy that Christ has always existed, from everlasting; that could only be said of God. The word everlasting in the Hebrew is a very interesting word. There are two words in the Hebrew that are sort of translated everlasting. The one means the vanishing point, literally. So if you let your mind go back as far as you can. They say the universe is ten billion years old. Can you let your mind go back ten billion years? Can you conceive of ten billion years? I doubt it, but at least we can accept it as a figure. But what was before the universe came into existence? How far back can your mind take you? Our minds being finite can go back, but the further we go back the narrower the lines get, until you get to a vanishing point and I just can't think beyond that. The vanishing point, that's one of the Hebrew words for everlasting. It's to the vanishing point, where you just can't conceive of anything further back. This particular Hebrew word means beyond the vanishing point. In other words, your mind goes back to the vanishing point and then beyond that. Whose goings forth has been from everlasting; from beyond the vanishing point He has existed.

We read in John 1:1 ,"In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. And all things were made by Him; and without Him was not any thing made that was made" ( John 1:1-3 ). "In the beginning," when was that? I don't know-beyond the vanishing point. "In the beginning was the Word, the Word was with God, the Word was God," and then John tells us, "And the Word became flesh, and dwelt among us" ( John 1:14 ). And the Word became flesh in Bethlehem that the prophecy might be fulfilled. "And thou Bethlehem, though thou be little among the thousands of Judah, yet out of thee shall come He who is to be the ruler in Israel, whose going forth have been [He has always existed] from old, even from the vanishing point and beyond."

Therefore will he give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return to the children of Israel ( Micah 5:3 ).

So the Messiah was cut off, therefore He will just give them up. Israel was given up in a sense by God. And now we are living in an age in which God is dealing among the Gentiles, drawing out a body of Christ. And such will be the case until Israel again begins to travail, seeking their Messiah. "Until she which travails has brought forth, then God's grace and glory will return unto the children of Israel."

And he shall stand ( Micah 5:4 )

And this is a prophecy concerning Christ and His relationship to Israel in the Kingdom Age.

And he shall stand and feed in the strength of the LORD, and in the majesty of the name of the LORD his God; and he shall abide: for now shall he be great unto the ends of the eaRuth ( Micah 5:4 ).

Remember when Gabriel was talking to Mary concerning the child that was to be born, he said, "And He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto Him the throne of His father David" ( Luke 1:32 ). So all of this word of Gabriel to Mary tied together the prophecies of the Old Testament.

And this man shall be the peace ( Micah 5:5 ),

He is the peace. In Isaiah he prophesied, "For unto to us a child is born, unto us a Son is given: and the government shall be upon His shoulders: and His name shall be called Wonderful, Counselor, The mighty God, the everlasting Father, the Prince of Peace" ( Isaiah 9:6 ). Now the prophet Micah says, "For He is our peace." And Paul tells us that in Ephesians. For He is our peace, who has broken down the barriers that used to exist between man, and He has made us all one together in Him. There is no real peace until the walls of separation are broken down between men. He is our peace, who has broken down these walls. So the beautiful prophecies concerning Christ.

now when the Assyrians shall come into our land ( Micah 5:5 ):

And this, of course, is a prophecy of the last day invasion by Russia.

and when they shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men ( Micah 5:5 ).

You say, "Who are they?" I don't know. We'll find out when it happens.

And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver us from the Assyrian, when he comes into our land, and when he treads within our borders ( Micah 5:6 ).

The king of the north in those last days; not only Russia, but probably also the reference to Armageddon.

And the remnant of Jacob shall be in the midst of many people ( Micah 5:7 )

And this is probably the ministry of the 144,000 during the Great Tribulation period.

And the remnant of Jacob shall be in the midst of many people as the dew from the LORD [freshness and refreshing], as showers upon the grass, that tarry not for man, nor wait for the sons of men. And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, he both treads down, and tears in pieces, and none can deliver. For thine hand shall be lifted up upon thine adversaries, and all of thine enemies shall be cut off. And it shall come to pass in that day, saith the LORD, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots: and I will cut off the cities of the land, and throw down all thy strongholds: And I will cut off the witchcraft out of thine hand; and thou shalt have no more the soothsayers: Thy graven images also will I cut off, and thy standing images out of the midst of thee; and thou shalt no more worship the work of thine hands. And I will pluck up your groves [that is your places of worship of the false gods] out of the midst of thee: so will I destroy thy cities. And I will execute vengeance in anger and fury upon the heathen, such as they have not heard ( Micah 5:7-15 ).

This will be the Great Tribulation period that we read about in Daniel and from Jesus and from the revelation of John--the period of Great Tribulation. But I want you to notice something about this Great Tribulation. God is declaring that in the Great Tribulation I will execute vengeance in anger and fury upon who? The heathen. That should comfort you to know that God has not appointed us unto wrath. The execution of God's judgment, anger and all is coming upon the heathen, such as they have never experienced or dreamed. Daniel said, "And there shall be a time of great trouble such as never existed from the beginning." Jesus said, "And there shall be a time of trouble such as has never been before or will ever be again," as they refer to this Great Tribulation period.

Now notice that during this time the instruments that God is using are the Jews, not the church. His faithful remnant among the Jews will be God's instruments of witness upon the earth during the Great Tribulation. The church will have been translated and will be with Lord in glory enjoying the marriage supper of the Lamb. "Blessed is he who is called to the marriage supper of the Lamb." Jesus said, "Pray ye always that you will escape the things that are going to come pass upon the earth and that you will be standing before the Son of man."

And we read in Revelation, chapter 5, as there is this scroll in heaven, the title deed to the earth in the right hand of the Father as He sits upon the throne and the angel proclaims with a loud voice, "Who is worthy to take this scroll and break the seals?" And John begins to sob because no one is found worthy in heaven and earth or even under the sea to take the scrolls and loose the seals. But the elder said, "Don't weep, John. Behold the Lion of the tribe of Judah has prevailed to take the scroll and loose the seals." And John said, "I turned and I saw Him as a lamb that had been slaughtered. And He came and He took the scroll out of the right hand of Him that sits upon the throne. And when He did, the twenty-four elders came forth with little golden vials that were full of odors, which were the prayers of the saints. And they offered them up before the Lord and they sang a new song saying, 'Worthy is the Lamb to take the scroll and loose the seals, for He was slain and He has redeemed us by His blood out of all nations and tongues and tribes and people. And He hath made us unto our God kings and priests and we will reign with Him upon the earth.'"

Standing before the Son of God, that is where I want to be, not down here as God is pouring out His anger and vengeance upon the heathen, but standing with the children of God there before the throne. "

Dr. Constable's Expository Notes

In contrast to the humiliation of Israel’s judge (king) Zedekiah, a greater ruler would emerge later in Israel’s history (cf. Micah 4:7). He would be Yahweh’s representative (cf. John 17:4; Hebrews 10:7) and would arise from the comparatively insignificant town of Bethlehem (House of Bread) Ephrathah (Fruitful). Ephrathah (Ephrath) was an old name for the district in which Bethlehem of Judah lay, in contrast to other Bethlehems in the Promised Land (cf. Genesis 35:16-19; Genesis 48:7; Joshua 19:15; Ruth 4:11). Bethlehem was, of course, the hometown of David (1 Samuel 16:1; 1 Samuel 16:18-19; 1 Samuel 17:12), so the reference to it allows for the possibility of a familial connection with King David. As David had been the least notable of his brothers, so Bethlehem was the least honorable among the towns in Judah. The most insignificant place would bring forth the most significant person. This ruler must be divine since He had been conducting activities on Yahweh’s behalf from long ago, even eternity past (lit. days of immeasurable time; cf. Isaiah 9:6; John 1:1; Philippians 2:6; Colossians 1:17; Revelation 1:8). The New Testament identifies this Ruler as the Messiah, Jesus Christ (Matthew 2:1; Matthew 2:3-6), though some of the Jews in Jesus’ day did not know that Bethlehem was His birthplace (John 7:42).

This messianic prophecy not only gives the birthplace of Messiah, and thus assures His humanity, but it also asserts His deity. No mere human could be said to have been carrying out the will of Yahweh eternally.

Dr. Constable's Expository Notes

3. The King of Zion 5:2-5a

"In chapter 5 the prophet repeated and expanded the major themes of Micah 4:6-10, only in reverse order. This creates a chiastic structure for the central portion of the speech, which can be outlined as follows:

A    The Lord strengthens a remnant (Micah 4:6-7 a)

B    Dominion restored (Micah 4:7-8)

C    Zion and her king are humiliated (Micah 4:9-10)

D    Zion saved from the present crisis (Micah 4:11-13)

C’    Zion and her king are humiliated (Micah 5:1)

B’    Dominion restored (Micah 5:2-6)

A’    The Lord strengthens a remnant (Micah 5:7-9)" [Note: Robert B. Chisholm Jr., Handbook on the Prophets, p. 422.]

This section introduces another ruler of Israel who, in contrast to Zedekiah, his foil, would effectively lead God’s people.

"This royal oracle is obviously intended to be the central peak of the range of oracles in chs. 4 and 5. It presents a longer hope section than any other unit, and points to the fulfilment of royal promise as the key to the greatness of Jerusalem and Israel heralded in the surrounding pieces." [Note: Allen, pp. 340-41.]

Gill's Exposition of the Whole Bible

But thou, Bethlehem Ephratah,.... But though Jerusalem should be besieged and taken, and the land of Judea laid waste, yet, before all this should be, the Messiah should be born in Bethlehem, of which this is a prophecy, as is evident from Matthew 2:4; the place is called by both the names it went by, to point it out the more distinctly, and with the greater certainty, Genesis 35:19; the former signifies "the house of bread", and a proper place for Christ to be born in, who is the bread of life; and it has the name of the latter from its fruitfulness, being a place of pasture, and as we find it was at the time of our Lord's birth; for near it shepherds were then watching over their flocks; and it is here added, to distinguish it from another Bethlehem in the tribe of Zebulun, Joshua 19:15; from which tribe the Messiah was not to come, but from the tribe of Judah; and in which this Bethlehem was, and therefore called, by Matthew, Bethlehem in the land of Judah; as it appears this was, from Ruth 1:1; and from the Septuagint version of Joshua 15:60, where, as Jerom observes, it was added by the Greek interpreters, or erased out of the Hebrew text by the wickedness of the Jews: the former seems most correct;

[though] thou be little among the thousands of Judah; this supplement of ours is according to Kimchi's reading and sense of the words; which, in some measure, accounts for the difference between the prophet and the Evangelist Matthew, by whom this place is said to be "not the least", Matthew 2:6, as it might, and yet be little; besides, it might be little at one time, in Micah's time, yet not little at another time; in Matthew's; it might be little with respect to some circumstances, as to pompous buildings, and number of inhabitants, and yet not little on account of its being the birth place of great men, as Jesse, David, and especially the Messiah: or the words may be rendered with an interrogation, "art thou little?" c. d thou art not: or thus, it is a "little [thing] to be among the thousands of Judah" e; a greater honour shall be put upon thee, by being the place of the Messiah's birth. Moreover, Mr, Pocock has shown out of R. Tanchum, both in his commentary on this place, and elsewhere f, that the word צעיר signifies both "little" and "great", or of great note and esteem. The tribes of Israel were divided into tens, hundreds, and thousands, over which there was a head or prince; hence, in Matthew, these are called "the princes of Judah", Matthew 2:6;

[yet] out of thee shall he come forth unto me [that is] to be ruler in Israel; not Hezekiah, who very probably was now born at the time of this prophecy; nor was he born at Bethlehem, nor a ruler in Israel, only king of Judah: nor Zerubbabel, who was born in Babylon, as his name shows, was governor of Judah, but not of Israel; nor can it be said of him, or any mere man, what is said in the next clause: but the Messiah is intended, as the Targum, Jarchi, and Kimchi confess, and other Jewish writers. The Targum is,

"out of thee shall come forth before me the Messiah, that he may exercise dominion over Israel.''

Jarchi's note is,

"out of thee shall come forth unto me Messiah, the son of David;''

and so he says, "the stone which the builders refused", c. Psalms 118:22 plainly suggesting that that passage also belongs to the Messiah, as it certainly does. Kimchi's paraphrase is,

"although thou art little among the thousands of Judah, of thee shall come forth unto me a Judge, to be ruler in Israel, and this is the King Messiah.''

And Abarbinel g, mentioning those words in Micah 4:13; "arise, and thresh, O daughter of Zion", observes,

"this speaks concerning the business of the King Messiah, who shall reign over them, and shall be the Prince of their army; and it is plain that he shall be of the house of David: and it is said, "O thou, Bethlehem Ephratah", which was a small city, in the midst of the cities of Judah; and "although thou art little in the thousands of Judah, out of thee shall come forth unto me" a man, a ruler in Israel, "whose goings forth are from the days of old"; the meaning is, the goings forth of the family of that ruler are from the days of old; that is, from the seed of David, and a rod from the stem of Jesse, who was of Bethlehem Judah.''

So Abendana h, a more modern Jew, paraphrases the words thus,

"out of thee shall come forth unto me a Judge, that is to be ruler in Israel, and this is the King Messiah; for because he is to be of the seed of David, from Bethlehem he will be.''

To which may be added R. Isaac i, who, having cited this passage, observes, and, he, the ruler in Israel, is the King Messiah, who shall come forth from the seed of David the king; who was of Bethlehem Judah, as in 1 Samuel 17:12. Wherefore Lyra, having quoted Jarchi, and given his sense of the passage, remarks, hence it is plain that some Catholics, explaining this Scripture of King Hezekiah, "judaize" more than the Hebrews. Though some of them object the application of it to Jesus, who they say ruled not over Israel, but Israel over him, and put him to death; which it is true they did; but God exalted him to be a Prince, as well as a Saviour, unto Israel, notwithstanding that, and declared him to be Lord and Christ; besides, previous to his death, and in the land of Israel, he gave abundant proof of his power and rule over universal nature, earth, air, and sea; over angels, good and bad; and over men and beasts: all creatures obeyed him; though indeed his kingdom is not of this world, but of a spiritual nature, and is over the spiritual Israel of God; and there is a time coming when he will be King over all the earth. Now out of Bethlehem was the King Messiah, the ruler in Israel, to come forth; that is, here he was to be born, as the phrase signifies; see Genesis 10:14; and here our Jesus, the true Messiah, was born, as appears from Matthew 2:8; and this is not only certain from the evangelic history, but the Jews themselves acknowledge it. One of their chronologers k affirms that Jesus the Nazarene was born at Bethlehem Judah, a parsa and a half from Jerusalem; that is, about six miles from it, which was the distance between them: and even the author of a blasphemous book l, pretending to give the life of Jesus, owns that Bethlehem Judah was the place of his nativity: and it is clear not only that the Jews in the times of Jesus expected the Messiah to come from hence, even both the chief priests and scribes of the people, who, in answer to Herod's question about the place of the Messiah's birth, direct him to this, according to Micah's prophecy, Matthew 2:4; and the common people, who thought to have confronted the Messiahship of Jesus with it, John 7:41; but others also, at other times. The tower of Edar being a place near to Bethlehem Ephratah, Genesis 35:19; Jonathan ben Uzziel, in his Targum of Genesis 35:19, says of the tower of Edar, this is the place from whence the King Messiah shall be revealed in the end of days; nay, some of them say he is born already, and was born at Bethlehem. An Arabian, they say m, told a Jew,

"the King Messiah is born; he replied to him, what is his name? he answered, Menachem (the Comforter) is his name; he asked him, what is his father's name? he replied, Hezekiah; he said to him, from whence is he? he answered, from the palace of the king of Bethlehem Judah.''

This same story is told elsewhere n, with some little variation, thus, that the Arabian should say to the Jew,

"the Redeemer of the Jews is both; he said to him, what is his name? he replied, Menachem is his name; and what is his father's name? he answered, Hezekiah; and where do they dwell? (he and his father;) he replied, in Birath Arba, in Bethlehem Judah.''

These things show their sense of this prophecy, and the convictions of their minds as to the births of the Messiah, and the place of it. The words "unto me" are thought by some to be redundant and superfluous; but contain in them the glory and Gospel of the text, whether considered as the words of God the Father; and then the sense is, that Christ was to come forth in this place in human nature, or become incarnate, agreeably to the purpose which God purposed in himself; to the covenant made with him, before the world was; to an order he had given him as Mediator, and to his promise concerning him; and he came forth to him, and answered to all these; as well as this was in order to do his will and work, by fulfilling the law; preaching the Gospel; doing miracles; performing the work of redemption and salvation; by becoming a sacrifice for sin, and suffering death; and likewise it was for the glorifying of all the divine perfections: or whether as the words of the prophet, in the name of the church and people of God, to and for whom he was born, or became incarnate; he came forth unto them, to be their Mediator in general; to be the Redeemer and Saviour of them in particular; to execute each of his offices of Prophet, Priest, and King; and to answer and fill up all relations he stands in to them, of Father, Brother, Head, and Husband;

whose goings forth [have been] of old, from everlasting; which is said of him, not because his extraction was from David, who lived many ages before him; for admitting he was "in [him], in his loins", as to his human nature, so long ago, yet his "goings forth" were not from thence: nor because he was prophesied of and promised very early, as he was from the beginning of the world; but neither a prophecy nor promise of him can be called his "going forth"; which was only foretold and spoken of, but not in actual being; nor because it was decreed from eternity that he should come forth from Bethlehem, or be born there in time; for this is saying no more than what might be said of everyone that was to be born in Bethlehem, and was born there: nor is this to be understood of his manifestations or appearances in a human form to the patriarchs, in the several ages of time; since to these, as to other of the above things, the phrase "from everlasting" cannot be ascribed: but either of his going forth in a way of grace towards his people, in acts of love to them, delighting in those sons of men before the world was; in applying to his Father on their account, asking them of him, and betrothing them to himself; in becoming their surety, entering into a covenant with his Father for them, and being the head of election to them, receiving all blessings and promises of grace for them: or else of his eternal generation and sonship, as commonly interpreted; who the only begotten of the Father, of the same nature with him, and a distinct person from him; the eternal Word that went forth from him, and was with him from eternity, and is truly God. The phrases are expressive of the eternity of his divine nature and person; Jarchi compares them with Psalms 72:17; "before the sun was, his name was Jinnon"; that is, the Son, the Son of God; so as the former part of the text sets forth his human birth, this his divine generation; which, cause of the excellency and ineffableness of it, is expressed in the plural number, "goings forth". So Eliezer o, along with the above mentioned passage in the Psalms, produces this to prove the name of the Messiah before the world was, whose "goings forth [were] from everlasting", when as yet the world was not created.

d צעיר להיות באלפי יהודה "parvulane es?" Drusius; "parvane sis?" Grotius; "parva es?" Cocceius. e "Parum est ut sis inter chiliarchas Judae", Osiander, Grotius; "vile, ignominiosum est, esse inter millia Judae", De Dieu. f Not. Misn. in Port. Mosis, p. 17, 18. g Mashmiah Jeshuah, fol. 62. col. 2. h Not. in Miclol Yophi in loc. i Chizzuk Emuuah, par. 1. p. 279. k R. David Ganz, Tzemach David, par. 2. fol. 14. 2. l Toldos Jesu, p. 7. Ed. Wagenseil. m T. Hieros. Beracot, fol. 5. 1. n Echa Rabbati, fol. 50. 1. o Pirke Eliezer, c. 3. fol. 2. 2.

Henry's Complete Commentary on the Bible

      1 Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek.   2 But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.   3 Therefore will he give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel.   4 And he shall stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth.   5 And this man shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men.   6 And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver us from the Assyrian, when he cometh into our land, and when he treadeth within our borders.

      Here, as before, we have,

      I. The abasement and distress of Zion, Micah 5:1; Micah 5:1. The Jewish nation, for many years before the captivity, dwindled, and fell into disgrace: Now gather thyself in troops, O daughter of troops! It is either a summons to Zion's enemies, that had troops at their service, to come and do their worst against her (God will suffer them to do it), or a challenge to Zion's friends, that had troops too at command, to come and do their best for her; Let them gather in troops, yet it shall be to no purpose; for, says the prophet, in the name of the inhabitants of Jerusalem, He has laid siege against us; the king of Assyria has, the king of Babylon has, and we know not which way to defend ourselves; so that the enemies shall gain their point, and prevail so far as to smite the judge of Israel--the king, the chief justice, and the other inferior judges--with a rod upon the cheek, in contempt of them and their dignity; having made them prisoners, they shall use them as shamefully as any of the common captives. Complaint had been made of the judges of Israel (Micah 3:11; Micah 3:11) that they were corrupt and took bribes, and this disgrace came justly upon them for abusing their power; yet it was a great calamity to Israel to have their judges treated thus ignominiously. Some make this the reason why the troops (that is, the Roman army) shall lay siege to Jerusalem, because the Jews shall smite the judge of Israel upon the cheek, because of the indignities they shall do to the Messiah, the Judge of Israel, whom they smote on the cheek, saying, Prophesy, who smote thee. But the former sense seems more probable, and that it is meant of the besieging of Jerusalem, not by the Romans, but the Chaldeans, and was fulfilled in the indignities done to king Zedekiah and the princes of the house of David.

      II. The advancement of Zion's King. Having shown how low the house of David should be brought, and how vilely the shield of that mighty family should be cast away, as though it had not been anointed with oil, to encourage the faith of God's people, who might be tempted now to think that his covenant with David and his house was abrogated (according to the psalmist's complaint, Psalms 89:38; Psalms 89:39), he adds an illustrious prediction of the Messiah and his kingdom, in whom that covenant should be established, and the honours of that house should be revived, advanced, and perpetuated. Now let us see,

      1. How the Messiah is here described. It is he that is to be ruler in Israel, whose goings forth have been from of old, from everlasting, from the days of eternity, as the word is. Here we have, (1.) His existence from eternity, as God: his goings forth, or emanations, as the going forth of the beams from the sun, were, or have been, of old, from everlasting, which (says Dr. Pocock) is so signal a description of Christ's eternal generation, or his going forth as the Son of God, begotten of his Father before all worlds, that this prophecy must belong only to him, and could never be verified of any other. It certainly speaks of a going forth that was now past, when the prophet spoke, and cannot but be read, as we read it, his outgoings have been; and the putting of both these words together, which severally are used to denote eternity, plainly shows that they must here be taken in the strictest sense (the same with Psalms 90:2, From everlasting to everlasting thou are God), and can be applied to no other than to him who was able to say, Before Abraham was, I am,John 8:58. Dr. Pocock observes that the going forth is used (Deuteronomy 8:3) for a word which proceeds out of the mouth, and is therefore very fitly used to signify the eternal generation of him who is called the Word of God, that was in the beginning with God,John 1:1; John 1:2. (2.) His office as Mediator; he was to be ruler in Israel, king of his church; he was to reign over the house of Jacob for ever,Luke 1:32; Luke 1:33. The Jews object that our Lord Jesus could not be the Messiah, for he was so far from being ruler in Israel that Israel ruled over him, and put him to death, and would not have him to reign over them; but he answered that himself when he said, My kingdom is not of this world,John 18:36. And it is a spiritual Israel that he reigns over, the children of promise, all the followers of believing Abraham and praying Jacob. In the hearts of these he reigns by his Spirit and grace, and in the society of these by his word and ordinances. And was not he ruler in Israel whom winds and seas obeyed, to whom legions of devils were forced to submit, and who commanded away diseases from the sick and called the dead out of their graves? None but he whose goings forth were from of old, from everlasting, was fit to be ruler in Israel, to be head of the church, and head over all things to the church.

      2. What is here foretold concerning him.

      (1.) That Bethlehem should be the place of his nativity, Micah 5:2; Micah 5:2. This was the scripture which the scribes went upon when with the greatest assurance they told Herod where Christ should be born (Matthew 2:6), and hence it was universally known among the Jews that Christ should come out of the town of Bethlehem where David was,John 7:42. Beth-lehem signifies the house of bread, the fittest place for him to be born in who is the bread of life. And, because it was the city of David, by a special providence it was ordered that he should be born there who was to be the Son of David, and his heir and successor for ever. It is called Bethlehem-Ephratah, both names of the same city, as appears Genesis 35:19. It was little among the thousands of Judah, not considerable either for the number of the inhabitants or the figure they made; it had nothing in it worthy to have this honour put upon it; but God in that, as in other instances, chose to exalt those of low degree,Luke 1:52. Christ would give honour to the place of his birth, and not derive honour from it: Though thou be little, yet this shall make thee great, and, as St. Matthew reads it, Thou art not the least among the princes of Judah, but upon this account art really honourable above any of them. A relation to Christ will magnify those that are little in the world.

      (2.) That in the fulness of time he should be born of a woman (Micah 5:3; Micah 5:3): Therefore will he give them up; he will give up his people Israel to distress and trouble, and will defer their salvation, which has been so long promised and expected, until the time, the set time, that she who travails has brought forth, or (as it should be read) that she who shall bring forth shall have brought forth, that the blessed virgin, who was to be the mother of the Messiah, shall have brought him forth at Bethlehem, the place appointed. This Dr. Pocock thinks to be the most genuine sense of the words. Though the out-goings of the Messiah were from everlasting, yet the redemption in Jerusalem, the consolation of Israel, must be waited for (Luke 2:25-38) until the time that she who should bring forth (so the virgin Mary is called, as Christ is himself called, He that shall come) shall bring forth; and in the mean time he will give them up. Divine salvations must be waited for until the time fixed for the bringing of them forth.

      (3.) That the remnant of his brethren shall then return to the children of Israel. 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. Some understand it of all believers, Gentiles as well as Jews; they shall all be incorporated into the commonwealth of Israel; and, as they are all brethren to one another, so he is not ashamed to call them brethren,Hebrews 2:11.

      (4.) That he shall be a glorious prince, and his subjects shall be happy under his government (Micah 5:4; Micah 5:4): He shall stand and feed, that is, he shall both teach and rule, and continue to do so, as a good shepherd, with wisdom, and care, and love. So it was foretold. He shall feed his flock like a shepherd, shall provide green pastures for them, and under-shepherds to lead them into these pastures. He is the good shepherd that goes before the sheep, and presides among them. He shall do this, not as an ordinary man, but in the strength of the Lord, as one clothed with a divine power to go through his work, and break through the difficulties in his way, so as not to fail, or be discouraged; he shall do it in the majesty of the name of the Lord his God, so as plainly to evidence that God's name was in him (Exodus 23:21) the majesty of his name, for he taught as one having authority and not as the scribes. The prophets prefaced their messages with, Thus saith the Lord; but Christ spoke, not as a servant, but as a Son--Verily, verily, I say unto you. This was feeding in the majesty of the name of the Lord his God. All power was given him in heaven and in earth, a power over all flesh, by virtue of which he still rules in the majesty of the name of the Lord his God, a name above every name. Christ's government shall be, [1.] Very happy for his subjects, for they shall abide; they shall be safe and easy, and continue so for ever. Because he lives, they shall live also. They shall lie down in the green pastures to which he shall lead them, shall abide in God's tabernacle for ever,Psalms 61:4. His church shall abide, and he in it, and with it, always, even to the end of the world. [2.] It shall be very glorious to himself: Now shall he be great to the ends of the earth. Now that he stands and feeds his flock, now shall he be great. For Christ reckons it his greatness to do good. Now he shall be great to the ends of the earth, for the uttermost parts of the earth shall be given him for his possession, and the ends of the world shall see his salvation.

      (5) That he shall secure the peace and welfare of his church and people against all the attempts of his and their enemies (Micah 5:5; Micah 5:6): This man, as king and ruler, shall be the peace when the Assyrians shall come into our land. This refers to the deliverance of Hezekiah and his kingdom from the power of Sennacherib, who invaded them, in the type; but, under the shadow of that, it is a promise of the safety of the gospel-church and of all believers from the designs and attempts of the powers of darkness, Satan and all his instruments, the dragon and his angels, that seek to devour the church of the first-born and all that belong to it. Observe, [1.] The peril and danger which Christ's subjects are supposed to be in. The Assyrian, a potent enemy, comes into their land (Micah 5:5; Micah 5:6), treads within their borders, nay, prevails so far as to tread in their palaces; it was a time of treading down and of perplexity when Sennacherib made a descent upon Judah, took all the defenced cities, and laid siege to Jerusalem, Isaiah 36:1; Isaiah 37:3. This represented the gates of hell fighting against the kingdom of Christ, encompassing the camp of the saints and of the holy city, and threatening to bear down all before them. When the terrors of the law set themselves in array against a convinced soul, when the temptations of Satan assault the people of God, and the troubles of the world threaten to rob them of all their comforts, then the Assyrian comes into their land and treads in their palaces. Without are fightings, within are fears. [2.] The protection and defence which his subjects are then sure to be under. First, Christ will himself be their peace. When the Assyrian comes with such a force into a land, can there be any other peace than a tame submission and an unresisted desolation? Yes, even then the church's King will be the conservator of the church's peace, will be for a hiding-place,Isaiah 32:1; Isaiah 32:2. Christ is our peace as a priest, making atonement for sin, and reconciling us to God; and he is our peace as a king, conquering our enemies and commanding down disquieting fears and passions; he creates the fruit of the lips, peace. Even when the Assyrian comes into the land, when we are in the greatest distress and danger and have received a sentence of death within ourselves, yet this man may be the peace. In me, says Christ, you shall have peace, when in the world you have tribulation; at such a time our souls may dwell at ease in him. Secondly, He will find out proper instruments to be employed for their protection and deliverance, and the defeat of their enemies: Then shall we raise against him seven shepherds and eight principal men, that is, a competent number of persons, proper to oppose the enemy, and make head against him, and protect the church of God in peace, men that shall have the care and tenderness of shepherds and the courage and authority of principal men, or princes of men. Seven and eight are a certain number for an uncertain. Note, When God has work to do he will not want fitting instruments to do it with; and when he pleases he can do it by a few; he needs not raise thousands, but seven or eight principal men may serve the turn if God be with them. Magistrates and ministers are shepherds and principal men, raised in defence of religion's righteous cause against the powers of sin and Satan in the world. Thirdly, The opposition given to the church shall be got over, and the opposers brought down. This is represented by the laying of Assyria and Chaldea waste, which two nations were the most formidable enemies to the Israel of God of any, and the destruction of them signified the making of Christ's enemies his footstool: They shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof; they shall make inroads upon the land, and put to the sword all that they find in arms. Note, Those that threaten ruin to the church of God hasten ruin to themselves; and their destruction is the church's salvation: Thus shall he deliver us from the Assyrian. When Satan fell as lightning from heaven before the preaching of the gospel, and Christ's enemies, that would not have him to reign over them, were slain before him, then this was fulfilled.

Spurgeon's Verse Expositions of the Bible

The Incarnation and Birth of Christ

December 23, 1855

by C. H. SPURGEON (1834-1892)

"But thou, Beth-lehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting."--Micah 5:2 .

This is the season of the year when, whether we wish it or not, we are compelled to think of the birth of Christ. I hold it to be one of the greatest absurdities under heaven to think that there is any religion in keeping Christmas-day. There are no probabilities whatever that our Saviour Jesus Christ was born on that day, and the observance of it is purely of Popish origin; doubtless those who are Catholics have a right to hallow it, but I do not see how consistent Protestants can account it in the least sacred. However, I wish there were ten or a dozen Christmas-days in the year; for there is work enough in the world, and a little more rest would not hurt labouring people. Christmas-day is really a boon to us; particularly as it enables us to assemble round the family hearth and meet our friends once more. Still, although we do not fall exactly in the track of other people, I see no harm in thinking of the incarnation and birth of the Lord Jesus. We do not wish to be classed with those

"Who with more care keep holiday The wrong, than others the right way."

The old Puritans made a parade of work on Christmas-day, just to show that they protested against the observance of it. But we believe they entered that protest so completely, that we are willing, as their descendants, to take the good accidentally conferred by the day, and leave its superstitions to the superstitious.

To proceed at once to what we have to say to you: we notice, first, who it was that sent Christ forth. God the Father here speaks, and says, "Out of thee shall he come forth unto me that is to be the ruler in Israel." Secondly, where did he come to at the time of his incarnation? Thirdly, what did he come for? "To be ruler in Israel." Fourthly, had he ever come before? Yes, he had. "Whose goings forth have been from of old, from everlasting."

I. First, then, WHO SENT JESUS CHRIST?

The answer is returned to us by the words of the text. "Out of thee" saith Jehovah, speaking by the mouth of Micah, I out of thee shall he come forth unto me." It is a sweet thought that Jesus Christ, did not come forth without his Father's permission, authority, consent, and assistance. He was sent of the Father, that he might be the Saviour of men. We are, alas! too apt to forget, that while there are distinctions as to the persons in the Trinity, there are no distinctions of honor; and we do very frequently ascribe the honor of our salvation, or at least the depths of its mercy and the extremity of its benevolence, more to Jesus Christ than we do to the Father. This is a very great mistake. What if Jesus came? Did not his Father send him? If he was made a child did not the Holy Ghost beget him? If he spake wondrously, did not his Father pour grace into his lips, that he might be an able minister of the new covenant? If his Father did forsake him when he drank the bitter cup of gall, did he not love him still? and did he not, by-and by, after three days, raise him from the dead, and at last receive him up on high, leading captivity captive? Ah! beloved, he who knoweth the Father, and the Son, and the Holy Ghost as he should know them, never setteth one before another; he is not more thankful to one than the other; he sees them at Bethlehem, at Gethsemane, and on Calvary, all equally engaged in the work of salvation. "He shall come forth unto me." O Christian, hast thou put thy confidence in the man Christ Jesus? Hast thou placed thy reliance solely on him? And art thou united with him? Then believe that thou art united unto the God of heaven; since to the man Christ Jesus thou art brother and holdest closest fellowship, thou art linked thereby with God the Eternal, and "the Ancient of days" is thy Father and thy friend. "He shall come forth unto me". Did you never see the depth of love there was in the heart of Jehovah, when God the Father equipped his Son for the great enterprise of mercy? There had been a sad day in Heaven once before, when Satan fell, and dragged with him a third of the stars of heaven, and when the Son of God launching from his great right hand the Omnipotent thunders, dashed the rebellious crew to the pit of perdition; but if we could conceive a grief in heaven, that must have been a sadder day, when the Son of the Most High left his Father's bosom, where he had lain from before all worlds "Go," saith the Father, "and thy Father's blessing on thy head!" Then comes the unrobing. How do angels crowd around to see the Son of God take off his robes He laid aside his crown; he said, "My father, I am Lord over all, blessed for ever, but I will lay my crown aside, and be as mortal men are." He strips himself of his bright vest of glory; "Father," he says, "I will wear a robe of clay, just such a men wear." Then he takes off all those jewels wherewith he was glorified; he lays aside his starry mantles and robes of light, to dress himself in the simple garments of the peasant of Galilee. What a solemn disrobing that must have been!

And next, can you picture the dismissal! The angels attend the Saviour through the streets, until they approach the doors: when an angel cries, "Lift up your heads, O ye gates, and be ye lifted up ye everlasting doors, and let the king of glory through!" Oh! methinks the angels must have wept when they lost the company of Jesus--when the Sun of Heaven bereaved them of all its light. But they went after him. They descended with him; and when his spirit entered into flesh and he became a babe, he was attended by that mighty host of angels, who after they had been with him to Bethlehem's manger, and seen him safely, laid on his mother's breast, in their journey upwards appeared to the shepherds and told them that he was born king of the Jews. The Father sent him! Contemplate that subject. Let your soul get hold of it, and in every period of his life think that he suffered what the Father willed; that every step of his life was marked with the approval of the great I AM. Let every thought that you have of Jesus be also connected with the eternal, ever-blessed God; for "he," saith Jehovah, "shall come forth unto me." Who sent him, then? The answer is, his Father.

II. Now, secondly, WHERE DID HE COME TO?

A word or two concerning Bethlehem. It seemed meet and right that our Saviour should be born in Bethlehem and that because of Bethlehem's history, Bethlehem's name, and Bethlehem's position--little in Judah.

1. First, it seemed necessary that Christ should be born in Bethlehem, because of Bethlehem's history. Dear to every Israelite was the little village of Bethlehem. Jerusalem might outshine it in splendour; for there stood the temple, the glory of the whole earth, and "beautiful for situation, the joy of the whole earth was Mount Zion;" yet around Bethlehem there clustered a number of incidents which always made it a pleasant resting-place to every Jewish mind; and even the Christian cannot help loving Bethlehem. The first mention, I think, that we have of Bethlehem is a sorrowful one. There Rachel died. If you turn to the 35th of Genesis you will find it said in the 16th verse--"And they journeyed from Bethel; and there was but a little way to come to Ephrath; and Rachel travailed, and she had hard labour. And it came to pass, when she was in hard labour, that the midwife said unto her, Fear not; thou shalt have this son also. And it came to pass, as her soul was in departing, (for she died) that she called his name Ben-oni: but his father called him Benjamin. And Rachel died, and was buried in the way to Ephrath, which is Bethlehem. And Jacob set a pillar upon her grave, that is the pillar of Rachel_s grave unto this day." A singular incident this--almost prophetic. Might not Mary have called her own son Jesus, her Ben-oni; for he was to be the child of Sorrow? Simeon said to her--"Yea, a sword shall pierce through thine own soul also, that the thoughts of many hearts may be revealed." But while she might have called him Ben-oni, what did God his Father call him? Benjamin, the son of my right hand. Ben-oni was he as a man; Benjamin as to his Godhead.

This little incident seems to be almost a prophecy that Ben-oni--Benjamin, the Lord Jesus, should be born in Bethlehem. But another woman makes this place celebrated. That woman's name was Naomi. There lived at Bethlehem in after days, when, perhaps, the stone that Jacob's fondness had raised had been covered with moss and its inscription obliterated, another woman named Naomi. She too was a daughter of joy, and yet a daughter of bitterness. Naomi was a woman whom the Lord had loved and blessed, but she had to go to a strange land; and she said, "Call me not Naomi (pleasant) but let my name be called Mara (bitter) for the Almighty hath dealt very bitterly with me." Yet was she not alone amid all her losses, for there cleaved unto her Ruth the Moabitess, whose Gentile blood should unite with the pure untainted stream of the Jew, and should thus bring forth the Lord our Saviour, the great king both of Jews and Gentiles. That very beautiful book of Ruth had all its scenery laid in Bethlehem. It was at Bethlehem that Ruth went forth to glean in the fields of Boaz; it was there that Boaz looked upon her, and she bowed herself before her lord; it was there her marriage was celebrated; and in the streets of Bethlehem did Boaz and Ruth receive a blessing which made them fruitful so that Boaz became the father of Obed, and Obed the father of Jesse, and Jesse the father of David. That last fact gilds Bethlehem with glory--the fact that David was born there--the mighty hero who smote the Philistine giant, who led the discontented of his land away from the tyranny of their monarch, and who afterwards, by a full consent of a willing people, was crowned king of Israel and Judah. Bethlehem was a royal city, because the kings were there brought forth. Little as Bethlehem was, it was much to be esteemed; because it was like certain principalities which we have in Europe, which are celebrated for nothing but for bringing forth the consorts of the royal families of England. It was right, then, from history, that Bethlehem should be the birth-place of Christ.

2. But again: there is something in the name of the place. "Bethlehem Ephratah." The word Bethlehem has a double meaning. It signifies "the house of bread," and "the house of war." Ought not Jesus Christ to be born in "the house of bread?" He is the Bread of his people, on which they feed. As our fathers ate manna in the wilderness, so do we live on Jesus here below. Famished by the world, we cannot feed on its shadows. Its husks may gratify the swinish taste of worldlings, for they are swine; but we need something more substantial, and in that blest bread of heaven, made of the bruised body of our Lord Jesus, and baked in the furnace of his agonies, we find a blessed food. No food like Jesus to the desponding soul or to the strongest saint. The very meanest of the family of God goes to Bethlehem for his bread; and the strongest man, who eats strong meat, goes to Bethlehem for it. House of Bread! whence could come our nourishment but from thee? We have tried Sinai, but on her rugged steeps there grow no fruits, and her thorny heights yield no corn whereon we may feed. We have repaired even to Tabor itself, where Christ was transfigured, and yet there we have not been able to eat his flesh and drink his blood. But Bethlehem, thou house of bread, rightly wast thou called; for there the bread of life was first handed down for man to eat. And it is also called "the house of war;" because Christ is to a man "the house of bread," or else "the house of war." While he is food to the righteous he causeth war to the wicked, according to his own word-- "Think not that I am come to send peace on the earth; I am not come to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in- law against her mother-in-law. And a man's foes shall be they of his own household." Sinner! if thou dost not know Bethlehem as "the house of bread," it shall be to thee a "house of war." If from the lips of Jesus thou dost never drink sweet honey--if thou art not like the bee, which sippeth sweet luscious liquor from the Rose of Sharon, then out of the selfsame mouth there shall go forth against thee a two-edged sword; and that mouth from which the righteous draw their bread, shall be to thee the mouth of destruction and the cause of thine ill. Jesus of Bethlehem, house of bread and house of war, we trust we know thee as our bread. Oh! that some who are now at war with thee might hear in their hearts, as well as in their ears the song--

"Peace on earth, and mercy mild. God and sinners reconciled."

And now for that word Ephratah That was the old name of the place which the Jews retained and loved. The meaning of it is, "fruitfulness," or "abundance." Ah! well was Jesus born in the house of fruitfulness; for whence cometh my fruitfulness and any fruitfulness, my brother, but from Bethlehem? Our poor barren hearts ne'er produced one fruit, or flower, till they were watered with the Saviour blood. It is his incarnation which fattens the soil of our hearts. There had been pricking thorns on all the ground, and mortal poisons, before be came; but our fruitfulness comes from him. "I am like a green fir-tree; from thee is my fruit found." "All my springs are in thee." If we be like trees planted by the rivers of water, bringing forth our fruit in our season, it is not because we were naturally fruitful, but because of the rivers of water by which we were planted. It is Jesus that makes us fruitful. "If a man abide in me," he says, "and my words abide him, he shall bring forth much fruit." Glorious Bethlehem Ephratah! Rightly named! Fruitful house of bread--the house of abundant provision for the people of God!

3. We notice, next, the position of Bethlehem. It is said to be "little among the thousands of Judah." Why is this? Because Jesus Christ always goes among little ones. He was born in the little one "among the thousands of Judah." No Bashan's high hill, not on Hebron's royal mount, not in Jerusalem's palaces. but the humble, yet illustrious, village of Bethlehem. There is a passage in Zechariah which teaches us a lesson:--lt is said that the man on the red horse stood among the myrtle-trees. Now the myrtle-trees grow at the bottom of the hill; and the man on the red horse always rides there. He does not ride on the mountain-top; he rides among the humble in heart. "With this man will I dwell, saith the Lord, with him who is of a humble and contrite spirit, and who trembleth at my word." There are some little ones here this morning--"little among the thousands of Judah." No one ever heard your name, did they? If you were buried, and had your name on your tombstone, it would never be noticed. Those who pass by would say, "it is nothing to me: I never knew him." You do not know much of yourself, or think much of yourself; you can scarcely read, perhaps. Or if you have some talent and ability, you are despised amongst men; or, if you are not despised by them, you despise yourself. You are one of the little ones. Well, Christ is always born in Bethlehem among the little ones. Big hearts never get Christ inside of them; Christ lieth not in great hearts, but in little ones. Mighty and proud spirits never have Jesus Christ, for he cometh in at low doors, but he will not come in at high ones. He who hath a broken heart, and a low spirit, shall have the Saviour, but none else. He healeth not the prince and the king, but "the broken in heart, and he bindeth up their wounds." Sweet thought! He is the Christ of the little ones. "Thou, Bethlehem Ephratah, though thou be little among the thousands of Judah yet out of thee shall he come forth unto me that is to be ruler in Israel."

We cannot pass away from this without another thought here, which is, how wonderfully mysterious was that providence which brought Jesus Christ's mother to Bethlehem at the very time when she was to be delivered! His parents were residing at Nazareth; and what should they want to travel at that time for? Naturally, they would have remained at home; it was not at all likely that his mother would have taken journey to Bethlehem while in so peculiar a condition; but Caesar Augustus issues a decree that they are to be taxed. Very well, then, let them be taxed at Nazareth. No; it pleases him that they should all go to their city. But why should Caesar Augustus think of it just at that particular time? Simply because, while man deviseth his way, the king's heart is in the hand of the Lord. Why, what a thousand chances, as the world has it, met together to bring about this event! First of all, Caesar quarrels with Herod; one of the Herods was deposed; Caesar says, "I shall tax Judea, and make it a province, instead of having it for a separate kingdom. Well, it must be done. But when is it to be done? This taxing, it is said, was first commenced when Cyreneus was governor. But why is the census to be taken at that particular period--suppose, December? Why not have had it last October and why could not the people be taxed where they were living? Was not their money just as good there as anywhere else? It was Caesar's whim; but it was God's decree. Oh! we love the sublime doctrine of eternal absolute predestination. Some have doubted its being consistent with the free agency of man. We know well it is so, and we never saw any difficulty in the subject; we believe metaphysicians have made difficulties; we see none ourselves. It is for us to believe, that man does as he pleases, yet notwithstanding he always does as God decrees. If Judas betrays Christ, "thereunto he was appointed;" and if Pharaoh hardens his heart, yet, "for this purpose have I raised thee up, for to show forth my power in thee." Man doth as he wills; but God maketh him do as he willeth, too. Nay, not only is the will of man under the absolute predestination of Jehovah; but all things, great or little, are of him. Well hath the good poet said, "Doubtless the sailing of a cloud hath Providence to its pilot; doubtless the root of an oak is gnarled for a special purpose, God compasseth all things, mantling the globe like air."

There is nothing great or little, that is not from him. The summer dust moves in its orbit, guided by the same hand which rolls the stars along; the dewdrops have their father, and trickle on the rose leaf as God bids them; yea, the sear leaves of the forest, when hurled along by the tempest, have their allotted position where they shall fall, nor can they go beyond it. In the great, and in the little, there is God--God in everything, working all things according to the counsel of his own will; and though man seeks to go against his Maker, yet he cannot. God hath bounded the sea with a barrier of sand; and if the sea mount up wave after wave, yet it shall not exceed its allotted channel. Everything is of God; and unto him. who guideth the stars and wingeth sparrows, who ruleth planets and yet moveth atoms, who speaks thunders and yet whispers zephyrs, unto him be glory; for there is God in everything,

III. This brings us to the third point: WHAT DID JESUS COME FOR?

He came to be "ruler in Israel." A very singular thing is this, that Jesus Christ was said to have been "born the king of the Jews." Very few have ever been "born king." Men are born princes, but they are seldom born kings. I do not think you can find an instance in history where any infant was born king. He was the prince of Wales, perhaps, and he had to wait a number of years, till his father died, and then they manufactured him into a king, by putting a crown on his head; and a sacred chrism, and other silly things; but he was not born a king. I remember no one who was born a king except Jesus; and there is emphatic meaning in that verse that we sing

"Born thy people to deliver; Born a child, and yet a king."

The moment that he came on earth he was a king. He did not wait till his majority that he might take his empire; but as soon as his eye greeted the sunshine he was a king; from the moment that his little hands grasped anything, they grasped a sceptre, as soon as his pulse beat, and his blood began to flow, his heart beat royally, and his pulse beat an imperial measure, and his blood flowed in a kingly current. He was born a king. He came "to be ruler in Israel. "Ah!" says one, "then he came in vain, for little did he exercise his rule; _he came unto his own, and his own received him not;' he came to Israel and he was not their ruler, but he was _despised and rejected of men,' cast off by them all, and forsaken by Israel, unto whom he came." Ay, but "they are not all Israel who are of Israel," neither because they are the seed of Abraham shall they all be called. Ah, no! He is not ruler of Israel after the flesh, but he is the ruler of Israel after the spirit. Many such have obeyed him. Did not the apostles bow before him, and own him as their king? And now, doth not Israel salute him as their ruler? Do not all the seed of Abraham after the spirit, even all the faithful, for he is "the father of the faithful," acknowledge that unto Christ belong the shields of the mighty, for he is the king of the whole earth? Doth he not rule over Israel? Ay, verily he doth; and those who are not ruled over by Christ are not of Israel. He came to be a ruler over Israel.

My brother, hast thou submitted to the sway of Jesus? Is he ruler in thine heart, or is he not? We may know Israel by this: Christ is come into their hearts, to be ruler over them. "Oh!" saith one, "I do as I please, I was never in bondage to any man." Ah! then thou hatest the rule of Christ. "Oh!" says another, "I submit myself to my minister, to my clergyman, or to my priest, and I think that what he tells me is enough, for he is my ruler." Dost thou? Ah! poor slave, thou knowest not thy dignity; for nobody is thy lawful ruler but the Lord Jesus Christ. "Ay," says another, "I have professed his religion, and I am his follower." But doth he rule in thine heart? Doth he command thy will? Doth he guide thy judgment? Dost thou ever seek counsel at his hand in thy difficulties? Art thou desirous to honor him, and to put crowns upon his heart? Is he thy ruler? If so, then thou art one of Israel; for it is written, "He shall come to be ruler in Israel." Blessed Lord Jesus! thou art ruler in thy people's hearts, and thou ever shalt be; we want no other ruler save thyself, and we will submit to none other. We are free, because we are the servants of Christ; we are at liberty, because he is our ruler, and we know no bondage and no slavery, because Jesus Christ alone is monarch of our hearts. He came "to be ruler in Israel;" and mark you, that mission of his is not quite fulfilled yet, and shall not be till the latter-day glories.

In a little while you shall see Christ come again, to be ruler over his people Israel, and ruler over them not only as spiritual Israel, but even as natural Israel, for the Jews shall be restored to their land, and the tribes of Jacob shall yet sing in the halls of their temple; unto God there shall yet again be offered Hebrew songs of praise, and the heart of the unbelieving Jew shall be melted at the feet of the true Messias. In a short time, he who at his birth was hailed king of the Jews by Easterns, and at his death was written king of the Jews by a Western, shall be called king of the Jews everywhere--yes, king of the Jews and Gentiles also--in that universal monarchy whose dominion shall be co-extensive with the habitable globe, and whose duration shall be coeval with time itself. He came to be a ruler in Israel, and a ruler most decidedly he shall be, when he shall reign among his people with his ancients gloriously.

IV. And now, the last thing is, DID JESUS CHRIST EVER COME BEFORE?

We answer, yes: for our text says, "Whose goings forth have been of old, from everlasting."

First, Christ has had his goings forth in his Godhead. "From everlasting." He has not been a secret and a silent person up to this moment. That new- born child there has worked wonders long ere now; that infant slumbering in its mother_s arms is the infant of to-day, but it is the ancient of eternity; that child who is there hath not made its appearance on the stage of this world; his name is not yet written in the calendar of the circumcised; but still though you wist it not, "his goings forth have been of old, from everlasting."

1. Of old he went forth as our covenant head in election, "according as he hath chosen us in Him, before the foundation of the world." Christ be my first elect, he said, Then chose our souls in Christ our Head."

2. He had goings forth for his people, as their representative before the throne, even before they were begotten in the world. It was from everlasting that his mighty fingers grasped the pen, the stylus of ages, and wrote his own name, the name of the eternal Son of God; it was from everlasting that he signed the compact with his Father, that he would pay blood for blood, wound for wound, suffering for suffering, agony for agony, and death for death, in the behalf of his people; it was from everlasting that he gave himself up, without a murmuring word, that from the crown of his head to the sole of his foot he might sweat blood, that he might be spit upon, pierced, mocked, rent asunder, suffer the pain of death, and the agonies of the cross. His goings forth as our Surety were from everlasting. Pause, my soul, and wonder! Thou hadst goings forth in the person of Jesus from everlasting. Not only when thou wast born into the world did Christ love thee, but his delights were with the sons of men before there were any sons of men. Often did he think of them; from everlasting to everlasting he had set his affection upon them. What! believer, has he been so long about thy salvation, and will he not accomplish it? Has he from everlasting been going forth to save me, and will he lose me now? What! has he had me in his hand, as his precious jewel, and will he now let me slip between his precious fingers? Did he choose me before the mountains were brought forth, or the channels of the deep scooped out, and will he lose me now? Impossible!

"My name from the palms of his hands Eternity cannot erase; Impress'd on his heart it remains, In marks of indelible grace."

I am sure he would not love me so long, and then leave off loving me. If he intended to be tired of me, he would have been tired of me long before now. If he had not loved me with a love as deep as hell and as unutterable as the grave, it he had not given his whole heart to me, I am sure he would have turned from me long ago. He knew what I would be, and he has had long time enough to consider of it; but I am his choice, and there is an end of it; and unworthy as I am, it is not mine to grumble, if he is but contented with me. But he is contented with me--he must be contented with me--for he has known me long enough to know my faults. He knew me before I knew myself; yea, he knew me before I was myself. Long before my members were fashioned they were written in his book, "when as yet there were none of them," his eyes of affection were set on them. He knew how badly I would act towards him, and yet he has continued to love me;

"His love in times past forbids me to think. He'll leave me at last in trouble to sink."

No; since "his goings forth were of old from everlasting," they will be "to everlasting."

Secondly, we believe that Christ has come forth of old, even to men, so that men have beheld him. I will not stop to tell you that it was Jesus who walked in the garden of Eden in the cool of the (lay, for his delights were with the sons of men; nor will I detain you by pointing out all the various ways in which Christ came forth to his people in the form of the angel of the covenant, the Paschal Lamb, the and ten thousand types with which the sacred history is so replete; but I will rather point you to four occasions when Jesus Christ our Lord has appeared on earth as a man, before his great incarnation for our salvation. And, first, I beg to refer you to the 18th chapter of Genesis, where Jesus Christ appeared to Abraham, of whom we read, "The Lord appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day; and he lift up his eyes and looked, and lo, three men stood by him; and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground. "But whom did he bow to? He said "My Lord,"only to one of them. There was one man between the other two, the most conspicuous for his glory, for he was the God-man Christ; the other two were created angels, who for a time had assumed the appearance of men. But this was the man Christ Jesus. "And he said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant: Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree." You will notice that this majestic man, this glorious person, stayed behind to talk with Abraham. In the 22nd verse it is said,--And the men turned their faces from thence and went towards Sodom;" that is, two of them, as you will see in the next chapter-- "but Abraham stood yet before the Lord." You will notice that this man, the Lord, held sweet fellowship with Abraham, and allowed Abraham to plead for the city he was about to destroy. He was in the positive form of man; so that when he walked the streets of Judea it was not the first time that he was a man; lie was so before, in "the plain of Mamre, in the heat of the day."

There is another instance-his appearing to Jacob, which you have recorded in the 32nd chapter of Genesis and the 24th verse. All his family were gone, "And Jacob was left alone, and there wrestled a man with him until the breaking of the day. And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was out of joint, as he wrestled with him. And he said, Let me go, for the day breaketh. And he said, I will not let thee go, unless thou bless me. And he said unto him, What is thy name? And be said, Jacob. And he said, Thy name shall be called no more Jacob, but Israel; for as a prince hast thou power with God." This was a man, and yet God. "For as a prince bast thou power with God and with men, and bast prevailed." And Jacob knew that this man was God, for he says in the 30th verse: ,for I have seen God face to face. and my life is preserved."

Another instance you will find in the book of Joshua When Joshua had crossed the narrow stream of Jordan, and had entered the promised land, and was about to drive out the Canaanites, lo! this mighty man-God appeared to Joshua. In the 5th chapter, at the 13th verse, we read- And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand, and Joshua went unto him, and (like a brave warrior, as he was,) said unto him, Art thou for us, or for our adversaries? And he said, Nay; but as Captain of the host of the Lord am I now come." And Joshua saw at once that there was divinity in him; for Joshua fell on his face to the earth, and did worship, and said to him, "What saith my lord unto his servant?" Now, if this had been a created angel lie would have reproved Joshua, and said, "I am one of your fellow servants." But no; "the captain of the Lord's host said unto Joshua, Loose thy shoe from thy foot; for the place whereon thou standest is holy. And Joshua did so."

Another remarkable instance is that recorded in the third chapter of the book of Daniel, where we read the account of Shadrach, Meshach, and Abednego being cast into the fiery furnace, which was so fierce that it destroyed the men who threw them in. Suddenly the king said to his counsellors- Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, 0 king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God." How should Nebuchadnezzar know that? Only that there was something so noble and majestic in the way in which that wondrous Man bore himself, and some awful influence about him, who so marvellously broke the consuming teeth of that biting an I devouring flame, so that it could not so much as singe the children of God. Nebuchadnezzar recognized his humanity. He did not say,"I see three men and an angel," but he said, "I see four positive men, and the form of the fourth is like the Son of God.' You see, then, what is meant by his goings forth being I from everlasting:'

Observe for a moment here, that each of these four great occurrences happened to the saints when they were engaged in very eminent duty, or when they were about to be engaged in it. Jesus Christ does not appear to his saints every day. He did not come to see Jacob till he was in affliction; he did not visit Joshua before he was about to be engaged in a righteous war. It is only in extraordinary seasons that Christ thus manifests himself to his people. When Abraham interceded for Sodom, Jesus was with him, for one of the highest and noblest employments of a Christian is that of intercession, and it is when he is so engaged that he will be likely to obtain a sight of Christ. Jacob was engaged in wrestling, and that is a part of a Christian's duty to which some of you never did attain; consequently, you do not have many visits from Jesus. It was when Joshua was exercising bravery that the Lord met him. So with Shadrach, Meshach, and Abednego: they were in the high places of persecution, on account of their adherence to duty, when he came to them, and said, "I will be with you, passing through the fire." There are certain peculiar places we must enter, to meet with the Lord. We must be in great trouble, like Jacob; we must be in great labour, like Joshua; we must have great intercessory faith, like Abraham; we must be firm in the performance of duty, like Shadrach Meshach, and Abednego; or else we shall not know him ,whose goings forth have been of old, from everlasting;" or, if we know him, we shall not be able to "comprehend with all the saints what is the height, and depth, and length, and breadth of the love of Christ, which passeth knowledge,"

Sweet Lord Jesus! thou whose goings forth were of old, even from everlasting, thou hast not left thy goings forth yet. Oh! that thou wouldst go forth this day, to cheer the faint, to help the weary, to bind up our wounds, to comfort our distresses! Go forth, we beseech thee, to conquer sinners, to subdue hard hearts-to break the iron gates of sinners' lusts, and cut the iron bars of their sirs in pieces! O Jesus! go forth; and when thou goest forth, come thou to me! Am I a hardened sinner? Come thou to me; I want thee: "

Oh! let thy grace my heart subdue; I would be led in triumph too; A willing captive to my Lord, To sing the honours of thy word."

Poor sinner! Christ has not left going forth yet. And when he goes forth, recollect, he goes to Bethlehem. Have you a Bethlehem in your heart? Are you little? will go forth to you yet. Go home and seek him by earnest prayer. If you have been made to weep on account of sin, and think yourself too little to be noticed, go home, little one! Jesus comes to little ones; his goings forth were of old, and he is going forth now. He will come to your poor old house; he will come to your poor wretched heart; he will come, though you are in poverty, and clothed in rags, though you are destitute, tormented, and afflicted; he will come, for his goings forth have been of old from everlasting. Trust him, trust him, trust him; and he will go forth to abide in your heart for ever. Amen.

Kelly Commentary on Books of the Bible

Lectures on the Minor Prophets.

W. Kelly.

The prophecy of Micah, like all the rest, has its own distinctive properties, though falling into the general current of testimony to Israel, and so far with the others different from the prophecy of Jonah, which was last before us. On the surface we can see a strong resemblance between Micah's line of things and that of the prophet Isaiah. On the other hand, there is the obvious difference that, while Isaiah is large and comprehensive, Micah presents his testimony in a brief and therefore compressed if not more distinct form. The various points of truth which he was commissioned to declare are here together in a short compass.

The prophecy is divided into two if not three clearly marked sections. The first two chapters comprise the introduction: Micah 3:1-12; Micah 3:1-12; Micah 4:1-13; Micah 5:1-15 give us the climax of the prophet's testimony; and then Micah 6:1-16; Micah 7:1-20 are the appropriate conclusion.

In the first portion the prophet summons all people, and the earth itself, and all that exists, to hear Jehovah's testimony, alas! against Samaria and Jerusalem. Adonai from His holy temple, He is "coming forth," as He says, "out of his place." A striking expression it is. The dealings of grace are properly connected with where He is; God is in His place when He is showing His own sovereign mercy. For judgment He comes out of His place. In His own nature God is not a judge, but One who gives and blesses. Judgment is "His strange work," as it is said elsewhere a work therefore that, if it must be done, He will do shortly. He must make a short work, as says Isaiah. He does not like to dwell on judgment. It is a painful necessity which the wickedness of man compels, and that too because if He declined the judgment of iniquity He must abandon His own moral character. But grace is His normal work, the activities of divine love in spite of evil, not winking at it, but raising out of and above it. Grace suits God and is His delight, as it is the energy of His nature in the face of ruin. Judgment is the provisional guard of His nature, being imperatively that which is rendered necessary by the iniquity of the creature whether of the fallen angels or of rebellious man. So here the prophet declares that Jehovah comes forth out of His place, and will come down and tread upon the high places of the earth. "Jehovah cometh forth out of his place, and will come down, and tread upon the high places of the earth. And the mountains shall be molten under him, and the valleys shall be cleft, as wax before the fire, and as the waters that are poured down a steep place" (verses 3, 4).

It is in vain therefore for Israel to build themselves up in the conceit of impunity. This cannot be where Jehovah is the judge. "For the transgression of Jacob is all this, and for the sins of the house of Israel." Sin is always evil, but never so humiliating as in the people of God. "What is the transgression of Jacob? is it not Samaria? and what are the high places of Judah? are they not Jerusalem?" Samaria was the chief seat of Israel, as Jerusalem was of Judah, where the house of David reigned; yet they were both high places of iniquity against Jehovah, Samaria completely and Jerusalem growingly. "Therefore I will make Samaria as an heap of the field, and as plantings of a vineyard: and I will pour down the stones thereof into the valley, and I will discover the foundations thereof. And all the graven images thereof shall be beaten to pieces, and all the hires thereof shall be burned with the fire, and all the idols thereof will I lay desolate: for she gathered it of the hire of an harlot, and they shall return to the hire of an harlot. Therefore I will wail and howl, I will go stripped and naked: I will make a wailing like the dragons, and mourning as the owls. For her wound is incurable; for it is come unto Judah; he is come unto the gate of my people, even to Jerusalem" (verses 6-9).

Some rationalist commentators for objects of their own are disposed to regard Micah as a very late prophet; but there need be no scruple in rejecting their theories. The prophet himself says it was "in the days of Jotham, Ahaz, and Hezekiah." There is not a tittle of evidence against the genuineness of these words, which assert that he was an early prophet. But rationalists have always at hand a summary reason for any conclusion to which their will impels them: another writer, or even so many more as each difficulty can be conceived to call for! For who at bottom is so credulous as the rationalist? It could easily be shown that the wonders which their system obliges them to receive are in their way less reasonable and worthy than the testimony to which faith bows implicitly: but then they are wonders of imposture and bad faith. Men can believe anything that lowers the credit of a prophecy, pretending withal that they honour the writer and in no way question his good faith or holiness. What a singular notion theirs must be of truth and holiness! If a writer assuming to be a man of God pretended to prophesy at a time when he was not born, and gave out as prophecy that which was only written after the fact, is he not a cheat and his writing an imposture?

If their proofs be demanded, it will be found that, under an elaborate heap of details in style and phraseology, the real difficulty is the assumption common to them all, that there is no such thing as prophecy. If the prophet therefore gives himself out as having lived before the events, they imagine that this is only a figure of speech meant to give more poetic effect for the vulgar mind, but in point of fact the writer coolly wrote about facts which had already taken place as if still future. Thus we may see infidelity always has this plague-spot underneath it, that, with the loudest profession of searching after truth, it really denies all the moral grandeur and beauty of God's revelation, destroying too dignity or even decency in man. In its anxiety to leave God out of His own word, it robs the faithful of the great witness to His knowledge of the future and of the grace which communicates that knowledge to them here below. By this degrading pseudo-criticism what is truly divine is ruthlessly explained away and reduced to the level of hypocritical imposture. It may be denied; but such is my judgment of the results of that modern infidelity which gives itself the fine name of the "higher criticism:" a poor but not unsuited conclusion for self-vaunting human learning to arrive at. It is possible that its leaders, still more readily its followers, may not be conscious that in the main it is only a modern furbishing up of the weapons of older Deism. But this it really is, with a gloss suited to the taste of the day. Is it not horrifying to think that the tinge of apostacy deepens manifestly among those who profess to study the Bible? If there be the sad assurance of deceiving men and women going on in Romanism, learned and Protestant Germany not merely plunges living men into the wretched uncertainty to which Popery always reduces those who turn away from Christ to Mary and saints and angels and the church so-called, but denies the holy fire which no fable-love stole, but divine love gave and kept for men in the written word of God, to which under a multitude of sounding words neology imputes a mass of errors of all kinds.

On the other hand to the believer the subject presents no difficulty worth mentioning. He sees that it is as easy for God to speak about the future as about the past; and in fact it is a denial of prophecy to exclude the future from the vision of the seer. Again, it is one of the principal marks of God's love for His people that He acquaints them with the future. So He dealt with Abraham, telling him what concerned not merely himself but the world. This is an immense boon: not alone nor so much the information as the grace which gave it them. That God should reveal what pertains to our own proper portion is simple enough if we are His children; but it is a special sign of His interest and intimacy to let us know of others, and this He does in prophecy. The Christian, the church of God, ought to be thoroughly acquainted by this means with what is coming to pass on the earth. We ought never to be unacquainted with the signs of the times. It is of great value to have the sense of them morally; but we ought also to know the times prophetically, and, if we honour God and His word, be assured that we shall.

There is no presumption in this. It is presumption to speak about the future, unless as far as we have learnt humbly from the prophecies God has left us in His word It is no presumption to believe any part of His word, but genuine humility of faith. It is all a question of honouring God's word. Now He has spoken, and spoken of the end from the beginning. Take the very first word in Eden, where we have the truth in twofold form. Is there any thing really grander in the Old Testament? On the one hand the serpent was to bruise the heel of the woman's Seed; on the other, the woman's Seed was to bruise the serpent's head. One of these has been accomplished; the other remains to be. That which is the moral foundation of all, namely, what God had wrought when the serpent bruised the heel of the Messiah and He suffered supremely under God's hand on the cross what God wrought there for His own glory and for the blessing of man is the one ground-work of peace for our souls this day, and for any of God's saints any day. But the other part remains still future. In its full import we may perhaps say it remains for the far future from God; for it is evident that, although at the beginning of the millennium the serpent may receive a considerable bruise on his head, not until the end of the millennium will the bruising be completed. Thus we see the first prophecy of God stretches out to the very last; so far is it from being true that God does not communicate it for the practical good and joy and blessing of the simplest of his children.

Again, it is altogether and plainly false that prophecy is only to be received and studied when fulfilled. The truth is, when fulfilled it takes another shape and acquires another use; but it ceases to be prophecy and becomes history, one use of which then is to stop the mouth of an infidel. But the proper value of prophecy is to give the child of God before it comes to pass the certainty of his peculiar privilege communion with God, who sees the things that are not as though they were. If that be our place, assuredly we ought to value and use it. This therefore may suffice as a plain and distinct answer, not only to the particular facts of Micah's prophecy, but to the general principles as regards all prophecy.

In the latter part of Micah 1:1-16 we have a very animated account of the approach of the great enemy typified by the Assyrian of those days. We know that they were one of the most formidable adversaries that Israel ever had. Whether one looks at Shalmaneser or at Sennacherib, the Assyrian was the enemy that was before the eyes of Israel. Later we find Babylon; but the case then is altogether different from Assyria. We must never confound the two. The uses that God turned Assyria and Babylon to in prophecy are as precise as they are different. They have been very commonly confounded, but there is no ground for it in scripture; and not only historically were Assyria and Babylon wholly distinct, but the future enemies which each of them typifies are just as different; for as Assyria was before Babylon in developing into a great kingdom on the earth, and was the grand head of the combined nations which were allowed to overthrow the ten tribes of Israel as well as to menace Judah, so on the other hand Babylon was that particular power which arose to supremacy not merely as a kind of suzerain head of nations bound up by a compact with each other, but as a supreme head of subject kings. In short an imperial dignity belonged not to Assyria but to Babylon. For the latter power rose up after Israel had been swept away, in order to carry Judah captive when the last hope of the house of David had completely fled, and David's son was the chief instrument of the devil for binding idolatry on Judah and on Jerusalem itself. Then God allowed Babylon to come into its marked supremacy the golden head of the Gentile image according to the figure which Daniel explained in the dream of Nebuchadnezzar. Now this had to do pre-eminently with Judah, and so it will be found in the future. The last head of the Gentile powers typified by that image will rise up and will join in an apostacy with the man of sin: the one being the imperial head of the western powers, or revived Roman empire; the other the religious chief in Jerusalem, accepted as Messiah but really antichrist. When the Lord shall have judged these (Revelation 19:1-21), the last Assyrian will come against not the Jews only but Israel, for these will have flocked back to their land then: at any rate representatives of all the tribes will then, as I suppose, be found in the land.

It is of this Assyrian (not of the intermediate Babylonish power which comes in after the first Assyrian and before the last) that Micah speaks; not the past so much as the future Assyrian. This is of immense importance. We must bear in mind that the great image in Daniel is an intercalated system what may be called a parenthesis which runs its course after the early Assyrian empire and before the Assyrian of the latter day. This may help to explain the case. The four great empires have their place between those two points. Now this intervening system is not taken up in Micah. Isaiah presents us with Babylon and "the king" as well as the Assyrian. Being one of the most comprehensive of all the prophets, he gives us both subjects, and this in their connection or relative order; but then Isaiah shows us exactly the same issue. When the Lord will have completed His whole work in Jerusalem, by putting down the last representative of the powers that began with Babylon, the destined captor of Jerusalem and Judah, what then? He will punish the stout looks of the king of Assyria. The Assyrian, we may see, is the last earthly enemy before the kingdom, as death is the last judicial enemy (1 Corinthians 15:26) which remains till its end. But the Assyrian is none the less sternly dealt with at last: such is the positive statement in Isaiah. The ultimate and greatest is he that is described here historically under the Shalmanesers and the Sennacheribs of the past. It would seem too that with this final enemy of Israel may be identified the king of the north in Daniel 11:1-45.

Though notoriously the Assyrian is often taken for the Babylonish king or imperial head, this is certainly a mistake of moment. So the king of the north is altogether distinct from "the king" or "man of sin" who will be leagued with the little horn or chief of the Babylonish empire of the last days. The truth is that the man of sin will be the false king of the Jews the one who will come in his own name and be received of the Gentiles that rejected the true Messiah. He will be in Jerusalem, the apostate power (that began with Babylon) being not in the east but in the west. Rome and Jerusalem are the two great cities of the prophetic word, Jerusalem of all the record, Rome of the intermediate prophecy in its last phase. But when these leaders have been destroyed by the power of God exercised at the appearing of the Lord Jesus, then the king of the north will come forth as the head of the combined nations of the earth outside the image-power of Daniel. This is always to be held fast Assyria as the head of the confederate nations in opposition to Israel when owned as the people of God, Babylon and the other imperial powers down to the destruction of the beast while the people are disowned by Him. After the beast and the false prophet are consigned to the lake of fire, the king of the north will come forward for a fresh attack with the highest expectations; but he will be dealt with by the Lord in person, who will then have resumed His relationship with Israel and will act in this case through Israel, though there will be evidently divine intervention in the judgment of the Assyrian on the mountains of Israel. Personally however, as the last leader of the power that began with Babylon will be cast alive into the pit, so also will it be with the Assyrian. Their followers will be dealt with in a less distinctly divine manner, though their destruction will be quite beyond an ordinary overthrow. Whatever the means employed as to the kings and their hosts, the Assyrian army will be beaten down by the medium of Israel. God will employ His people as His instruments, though there will not be wanting the fighting as it were from heaven itself against them. Hailstones and fire are described in Ezekiel lightning and thunder from God marking that, although He employs Israel, still the defeat is under the direct guidance of Jehovah.

The attack of the nations called Gog and Magog (Revelation 20:1-15) is clearly at the close of the millennium, and therefore quite distinct from what we are now describing. But in Ezekiel 38:1-23; Ezekiel 39:1-29 we hear of a final effort before the millennium properly so-called begins. I am not prepared to say that this will not be the last effort of the king of the north. It seems certainly the same policy. The king of the north is described in a remarkable manner as being mighty, but not by his own power. That is to say, he will be supported by the resources of another power, which I believe can be no other than Russia; but Russia is in the background as the one that will back up the king of the north, or the Assyrian. The king of Assyria will be then the holder of what is now the Sultan's dominions or the Ottoman Porte. This potentate to the north of the Holy Land will acquire considerable strength, and be found in a state totally different from the excessive decrepitude which we see now. It used to be a common saying with politicians that Turkey was dying for want of Turks; but this will not be the case then. I suspect that Greece and Turkey in Europe, with perhaps Asia Minor, will form a sufficiently strong kingdom where the Byzantine kingdom was once known, the Turks proper being probably driven back into their own deserts.

If this be so, those we now know as Turks will be expelled from Pera, and then the renewed Syro-Greek kingdom will really have its head-quarters in Constantinople, will there play its part once more in the great drama of the future, and be, I have no doubt, as thoroughly unprincipled a kingdom under its final shape as ever it has been under its Mohammedan form. The state of the Greeks we all know to be sorry enough now; but I speak solely from what is revealed inDaniel 8:1-27; Daniel 8:1-27 and elsewhere in scripture. If they are morally among the most degraded people in Europe, and none the less for their sharpness and knavery, their meddling with Jewish affairs will precipitate matters and produce awful results. If they have the pride and vanity of the ancient Greeks, what is it with corrupted Christians without the poor moral elements that heathens could have?

Thus the nations which played their part in Old Testament story will assume their final shape ere long, and then come into the earthly judgment of God in the end of this age when the manifested kingdom of the Lord shall bring the earth and all races of mankind into rest and blessing. The coming of the Son of man is not for the judgment of Christendom only, but for the execution of all the purposes of God whether for heaven or earth. This is no doubt of vast importance, though apt to be overlooked where man thinks that there is nothing before us but the divine decision as regards individuals for eternity. What fertile soil for error is the mind where Christ's glory is forgotten and the word of God has not its just authority! The judgment of Christendom then will precede that of the nations, when Israel must come to the front in the ways of God for the world. I speak of the judgment of the quick, not of the dead. Doubtless Christendom has come in as a specially favoured quarter. It has enjoyed the testimony of the truth of God in remarkable ways, though I quite admit that many parts of the earth once enjoyed that testimony which have long become apostate in Mohammedanism, yet more manifestly than the west which has fallen away into Popery; but all nations as such will be judged of God when the day of Jehovah arrives. Those that are real as belonging to Christ will have been taken up to heaven, and thus will not be in the scene of judgment when it comes.

Among the Jews will be those who are to be conspicuous as witnesses on earth in the latter day after the translation of the risen Old Testament saints and the church to meet the Lord above. For the Spirit will begin to work afresh in that nation, and a remnant will be converted in order to be the earthly people of Jehovah, when with His glorified saints Christ comes to reign. A certain number will have been prepared during the awful horrors of the apostacy and the man of sin, some dying for the truth, and others preserved through those days of Satan's power and rage. For the moment earth is to be blessed as a whole, Israel, now compelled to take the ground of mere mercy, will have every promise fulfilled: they, not we Christians, are the chosen people: of God for the earth. Their hopes are bound up with the predicted glory of God on the earth. Our hope is altogether different. We look to be with Christ in the Father's house on high; in fact the church of God begins with Christ the Lord ascending to heaven, and sending the Holy Ghost from heaven to unite us with Christ in heaven. There was no such thing as Christianity, in the proper sense of the word, till Christ took His place in heaven as the glorified man after accomplishing redemption. I am not denying the faith of the Old Testament saints, nor the quickening of their souls, nor their expectation of a portion above; but the Christian who knows not of other privileges now beyond these has much to learn.

Thus Christianity is characteristically heavenly. He who is essentially its life and exemplar is Christ, as we know Him, risen and enthroned at the right hand of God; and the Holy Ghost is come down, since Christ was glorified, to be the power and guide of the Christian and the church here below. It was the business of the Christian individually and corporately to maintain this for their testimony both as truth and in practice. Not only have they not maintained it, but they have allowed themselves to become Judaized. What the apostle Paul fought against so energetically during his ministry has taken place, and there has been a most painful compound of heavenly truth with earthly rule, practice, and hope. The consequence is that conglomerate which we commonly now call "Christendom," consisting of Greek church and Roman, Oriental and Protestant bodies of every description, national or dissenting. Where is the witness to the one body animated by the one Spirit? These various and opposed communities may have different measures of light, but in none exhibit an approach to an adequate testimony, either of the Spirit's presence and power, or of the word of God, in subjection to the Lord Jesus. They really testify to the actual state of ruin which pervades the house of God, though doubtless to His infinite patience and grace.

Every serious believer (no matter who he may be, and I have had real communion with many of the children of God, I am happy to say, spite of much which is opposed to my convictions) must own that not a single fragment answers to the Lord's will, still less does the whole. I know some who feel and would confess it, not merely in low-church ranks but among high-churchmen who truly love the Lord. And here let it be said that, much as I deplore their idolatry of forms (forms utterly erroneous too, and an inroad of Judaism if not Paganism), I cannot but avow my preference of a godly high-churchman who enjoys communion with God to a man of less godliness who boasts of liberal feeling and what is called low-churchism and evangelical doctrine. It is the merest illusion and spirit of party to make notions or names supersede what is evidently of God. It is of the greatest consequence at the present time to the children of God to settle and build themselves up in divine truth. Is there anything else worth living for? Is there anything in the present state of Christendom that has a just claim on the spiritual affections of God's children? I speak not of sentiment or of old attachment, but as bound up with Christ. What we want therefore is that we should hold simply to the Lord, and seek to manifest by His grace that our treasure is not on the earth but in the heavens that we value nought compared with Christ Himself, and that on the earth which is the nearest and best reflection of Him. The only sure way of accomplishing it is by seeing well to it that the eye is fixed on Christ, and so surrendering ourselves to the word and Spirit of God. Be assured that nothing else is worth caring for. How soon the early saints began to seek their own things, not those of Jesus Christ! By degrees the consequence was that utter declension set in, which, when it ripens into apostacy and the man of sin, the Lord will judge at His appearing.

But in that judgment will be the distinction which we have seen. The west, which will be the main scene of the Christian apostacy, with Jerusalem the connected centre of the Jewish lawless one (as we may observe, both the Christian and the Jewish apostate climax), will then be judged; and in that judgment will be the destruction of the beast, the head of the apostate Gentile power, and the man of sin, the head of apostate religious pretension. When this is done, there will follow the great national confederacy headed by the Assyrian and Gog. The latter seems to be the protecting power which stimulates the king of the north, and uses him as an instrument at first and then at length comes up to fall for ever under the hand of Jehovah.

This I believe to be a true sketch of the predicted future. After the destruction of these enemies will come the peaceful reign of the Lord Jesus. Thus it is plain there will be combined in the future two qualities: the Messiah will answer to David, the victorious king, before He shows Himself the anti-type of Solomon, the peaceful king. He will put down the foes, and then reign in peace when there is no one longer to defile, oppose, or destroy.

It follows of course that the extent of the judgment of Christendom will be a much wider area than the simple overthrow of the congregated nations who oppose the Lord near Jerusalem. For instance, the judgment of Babylon will involve in it the humiliation and punishment of all the different parts of professing Christendom, then of course apostate under the seventh vial just before Christ appears. The downfall of Babylon is just before He comes for the judgment of the world. There will remain the lawless beast and false prophet, with all that follow them to be destroyed when He appears in glory. The last providential judgment will be soon followed by the shining forth of Christ's coming. Thus not merely corrupt Christendom will be smitten in the form of Babylon, with Rome its active centre, as it will continue to be to the end; but the final rebellion that the Lord will judge when He comes will arrange itself under the beast and the false prophet, which is not the state of Babylonish corruption, but a condition of open wilful rejection of God and His Christ. This last will comprise the head of the revived Roman empire of that day, who will sustain the antichrist against the king of the north; and the scene of the destruction will be Jerusalem or its neighbourhood.

Thus the judgment of Christendom will be in a certain sense providential judgments before the brightness or appearing of the Lord's coming, when He destroys them by the breath of His mouth. Who can suppose, for example, that America, or Australia, or India, will be unscathed in the judgments of the latter day? The truth is that no place or nation bearing the name of Christ, or having had the gospel preached there, will escape.

It is true that some of these lands, as America, are not expressly named in prophecy. But this in no way hinders the application of general principles. The judgment of the habitable world will take all in. Nor is God mocked by an ocean. His hand will surely deal with those who despise Him, east or west. It is not always understood that, when Babylon is judged, she sits not only on the seven hills but upon many waters. These waters, I suppose, mean all the streams of professedly Christian doctrine that spring from Babylonish principles. They constitute the main corruption of Christianity. The apostacy follows, but is a much more open avowed hostility than any such corruption of Christianity, though apparently its reactionary result. It would seem to be more centralised than Babylon's influence, and to have a more circumscribed place. Then, after the beast's judgment as well as Babylon's, the confederacy of nations will cover again a larger sphere, because this is not necessarily professing Christendom at all. They may be heathen nations or not. I presume that the nations of central Asia will all succumb to Russia, and will perish most signally on the mountains of Israel. It is well known that, even to the Chinese and others, the eastern races are sinking under the control of Russia, not without resistance and checks, but sure in the end to fall under its steady never-abandoned policy. It is not more certain for the Porte than for Persia, or for central India; not all to be absorbed into the empire, but all to accept its leadership. Astonishing is the blindness of men to what is coming. Such will be the part played by the Assyrian, who appears to be the great north-eastern instrument of Russia's designs; but they will all come under the judgment of God. The fact is that in due time all the nations must be judged as such: only there will be different measures of judgment according to differences of privilege. The greater our favour from God, the more strict the account to be rendered. Every one can feel the righteousness of this, and in judgment it is a question of righteousness. But the portion of the Christian is of grace which reigns through righteousness: and hence therefore his place will be with Christ. They will be all taken away from the earth and its varied circumstances of sorrow here to meet the Lord Jesus and dwell with Him in the Father's house. This is not of course revealed in the Old Testament, but only in the New where the proper revelation of Christianity is given.

In Micah 2:1-13 we have the conclusion of the first strain of the prophecy. "Woe to them that devise iniquity, and work evil upon their beds! when the morning is light, they practise it, because it is in the power of their hand. And they covet fields, and take them by violence; and houses, and take them away: so they oppress a man and his house, even a man and his heritage." Surely all this would be strange as addressed to the Christian. We never find such a style of warning in the New Testament. The reason is plain. The law was the rule of the Jew. Now the law claims in natural righteousness, and deals with the want of it. What therefore they failed in was the practical answer to natural righteousness. But the Christian, even supposing he were ever so righteous in natural duties, is far from rising up to the standard which becomes a Christian. We have to walk according to Christ in spiritual things as well as in natural. Consequently wee need the light as it shone in Him, and the truth of the New Testament as the rule and guide of our walk, not merely the moral law that deals with man in the flesh.

Manifestly then our position is not in the flesh before God, as we are carefully told in Romans 8:1-39, where walking in the Spirit is insisted on. Of course nobody denies that the flesh is in us; but as Christians we are not in it. Such is the doctrine of the apostle Paul; and only unbelief would think of explaining away or even essaying to correct his language. It is not for believers so richly blessed either to dispute his accuracy or to forsake their own mercies. The apostle Paul says positively of all Christians, "Ye are not in the flesh but in the Spirit, if so be that God's Spirit dwell in you." Such then is the distinctive standing of every Christian man. What is the meaning of it? Clearly this, that it belongs to me characteristically as a Christian that I am in Christ; that, instead of being defined as part of the race by fallen Adam, I have in Christ a new life and a new place. In short there is a new standing before God in Christ. This is as true now as it ever can be: the better resurrection will not confer but display its blessedness. When we go to heaven, we shall not be simply in Christ, we shall be with Christ; but we are in Christ while we are on earth.

It is needful to heed the distinctions made and given in scripture. Fear not to believe the word. Cavillers may and do say that these are fine-drawn distinctions. If God has so revealed His truth to us (and scripture alone decides that He has), they may be exquisitely fine, but they are according to Him in whose wisdom and goodness we confide. We are bound to distinguish where and as God does; and if we fail to follow, we shall find out too late our loss. The truth is that there is a great deal of latent unbelief in those who cavil at the distinctions of the word of God. For all progress in real knowledge is tested by, as growth in true wisdom largely consists in, distinguishing things that differ. When a man is learning a new language, the sounds seem much alike to his ear; the characters too wear a sort of sameness of appearance which he fails at first properly to discriminate. Thus he who begins to hear the Hebrew language, or who looks at the written words, is struck with their monotony, and sees a set of strange square letters, many of them so similar as to create for his eyes no small embarrassment.

Such is more or less exactly the case with a person reading the Bible at first, and seeking to grow in the truth. The ignorant are apt to fancy that it is all merely the way to be forgiven of God and our duty. Everything is tortured to this, because it is the thought of their own minds. But when justified by faith, we have peace with God. Then we begin to distinguish the truths of scripture, and we learn that some passages treat chiefly of the divine nature, others of redemption; some of priesthood, others of justification; some of the riches of grace, others of the horrors of antichrist; some of salvation, others of the walk, and others again of the hope. The Jews, the Gentiles, the church, all have their place. Then the distinctions begin to crowd upon us, when wants are met, conscience is exercised but cleansed, and the heart set upon Christ. Yet it is plainly not in the nature of things to be spiritually fit for understanding the scriptures with fulness before we have found rest in Christ; but when this is known by the new man, do not yield to the selfishness which would stop there, but let us use the peace and rest of faith to increase by the knowledge of God to "grow in grace and in the knowledge of our Lord and Saviour Jesus Christ."

Thus we shall soon learn the broad distinction, that to the Jew the evil denounced is of a much more external nature oppression, covetousness, idolatry. These are the great iniquities with which they were charged. These are not our characteristic perils, though of course we may fall into any of them. But in the New Testament we find another class of evil; namely, bad and false doctrine, which destroys communion and undermines and corrupts the walk. Such uncleanness of spirit does not seem spoken of in the Old Testament. Why? Because we stand in a new and peculiar place. We have doubtless all the benefit of the ancient oracles, but we have the special instruction, help, and joy of the New Testament, which those of old had not; and our calling, being a peculiar thing, requires therefore peculiar scriptures to give us the light that is wanted for the glory of God. I make this remark by the way. Hence the upshot of what I am saying is this, that there are certain moral immutable principles, and that they always abide. Consequently what is true from the first of Genesis remains true to the end of Revelation; but then we have our own peculiar words and exhortations given us. We must distinguish between old things and new. The general truths of God which direct the Jew or the Gentile are surely for the Christian, besides that calling of God in Christ Jesus which we now know in His name and by the Spirit of our God.

As Israel has the prominent place in Amos, so the converse is seen in Micah, who does not omit the kingdom of Samaria, but has Judah and Jerusalem as the prime objects of his expostulation. They pre-eminently are warned of those natural offences against the moral ways of God, which the false prophets bore with and even cherished. But they learn that their prophets shall be taken away from them. The prophets had flattered the people, prophesying smooth things and deceits. Of course they were not really servants of God, but from the mere school of prophets. When prophesying became traditional, it soon became corrupt. Those that God raised up extraordinarily dispensed the true light of God on the earth, and "Therefore thou shalt have none that shall cast a cord by lot in the congregation of Jehovah. Prophesy ye not, say they to them that prophesy: they shall not prophesy to them, that they shall not take shame." What they had misused they should lose.

Then comes a most animated appeal in the latter part of this chapter. "O thou that art named the house of Jacob, is the Spirit of Jehovah straitened? are these his doings? do not my words do good to him that walketh uprightly?" So we have a solemn call to them. "Arise and depart, for this is not your rest; it is polluted." Here is a grave and precious principle. The people of God are never to rest in that which does not suit Him. Jehovah decides that the only rest which He can sanction for them is the rest that is worthy of Himself. Hence from the beginning we see, graven even on the time which fleets away, that God, when He sanctified the seventh day as the sabbath of rest, gave a sure pledge that remains for His people to the end of the world. The sabbath consequently has a most important place in the order of God for man on the earth, as we learn from His word. But the Jew was always prone to be premature in looking for his rest. The same fault repeats itself in Christendom. But it is not so. Whatever we may have before God in Christ, we are still in scenes of war and labour. Our rest is not here; nor is it now. What do men flatter themselves they are going to bring about by discoveries and inventions? They hope that they may turn the moral wilderness of the world into a paradise, and thus find a present rest here. Is not this what they yearn after? Unconverted men, as the rule, are full of vaunt and vain glory: and I am afraid that too many of the converted yield to these fleshly dreams of the world. All will come to nought. The truth is that God means to effect rest; yet it will not be the fruit of man's work but of His own. It was after the six days in which He made heaven and earth that God sanctified His rest at first, and, as our Lord, "my Father worketh hitherto, and I work," He is still active, carrying forward the work of grace, the new creation; and after this is done the true and final rest of God will come, and the people of God shall share it the heavenly ones above, the earthly below. It is the earthly people who are addressed by Micah, and warned not to look for a rest before the Lord's time.

So no less but more shall Christians rest by and by. Our business is to work meanwhile. Now is the time for labour; now we must be sedulously beware of making a rest of our own. By and by we shall enjoy to the full the rest of God, when the true Captain of salvation shall lead us in, not anticipatively as now, but in actual and complete possession for the body as well as soul and spirit.

In order to bring in this rest the breaker must come up He who brings to nought every spurious rest. So in prophetic vision Micah sees. "The breaker has come up before them." "I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel." There will be none of the people left out when it is a question of introducing the rest of God. But the breaker must come before them. "They have broken up, and have passed through the gate, and are gone out by it: and their king shall pass before them, and Jehovah on the head of them." It will be the rest of God when He shall have dispelled all substitutes for it, and evidently set aside every hindrance and repaired all breaches, Himself joining His people and bringing them in, whether to the earthly or to the heavenly rest. For long war against God will have closed, and all the universe of God shall rest above and below. Such is the bright millennial day according to scripture.

In Micah 3:1-12 we have a still more solemn appeal directed to the heads and princes of the house of Israel. Now we know of course, that while all the people have their responsibility, the chief weight must necessarily be according to the position of individuals. Wickedness in him who holds an office of trust is worse, and justly dealt with as more serious, than the same evil would be in a subordinate person. Iniquity for instance in a judge has a graver character than dishonesty in an ostler or his master. Corruption or tyranny in a king is deeper guilt than delinquencies here or there in any of his subjects. It is granted that this may not suit the doctrinaires of the present day; but I hold to what God has laid down in scripture. People may give it up; but they will prove ere long that there is nothing like the truth of God. Now the word of God explicitly lays down these principles to which faith will adhere; and, whatever the inventions of man meanwhile, God will surely judge according to His own inflexible revelation, so that men will merely suffer the consequences of their own folly in departing from it. Consonant to this the prophet speaks in the opening of this chapter. "Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment?" The sin of the people had been exposed in the first two chapters; the sin of the heads comes forward here, and among them the wickedness of the prophets. "Thus saith Jehovah concerning the prophets that make my people err." What can be more delusive and fatal? It is bad enough when a man's will makes him err; how much worse when that which ought to be the strongest check on will and the surest guard of holiness impels him head-foremost into everything that is contrary to God.

Hence these false prophets were the mere instruments of the people, and Micah predicts that night shall be unto them instead of their pretended light. "Ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them." Nothing can be more magnificent than his figures; but, what is better, they are true. "Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God." Those who misguided others shall be left to their own delusions. They preferred darkness to light because their deeds were evil; and so Jehovah distinctly lets them know by Micah; for it is the prophet who speaks. "Truly I am full of power by the Spirit of Jehovah, and of judgment, and of might, to declare unto Jacob his transgressions, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. Therefore shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest."

Micah 4:1-13. And what next? Glorious news! God takes all into His own hand. As is commonly felt and said, "Man's extremity is God's opportunity;" so it will manifestly be in the latter day. How blessed to have believed before that day! The last day to man has always the sound of death and judgment: to him no funeral note so tremendous. At others he may find fuel for pride: this is a death-knell to himself, with an indescribable dread of eternity. The present day is always what man finds his joy and his activity in. The last day presents ideas confused no doubt, and not without popular error, but so far justly it is to man ominous of divine judgment; and this he dreads, not without reason. The last day to the believer is a prospect of perfect unending joy, blessedness, light, and glory. It is the day when righteousness and truth will have the upper hand; the day when man will be most truly elevated, because God is exalted; for how can there be real order and due honour if God have not His supremacy? Is it not the basis of rights that God should have His? This is exactly what will be vindicated in the last day; and therefore when God has His just place on earth as in heaven, man will have his true dignity secured; for assuredly God's delight is in the blessing of the creature. This is what love always devises, and if able effects; it delights in the good of the object it loves; and such is the feeling of God in respect of His creatures. Consequently when He is glorified, man will have the fulness of His blessing.

Hence therefore we do wait in hope for these last days, not the fond and baseless vision of man's vaulting presumptuous ambition, but the day when God, having put down corruption and lawlessness, shall establish His own way in the peaceful reign of the once despised but now and for ever exalted man, the Lord Jesus, Jehovah, Messiah of Israel, and Son of man.

This is what the prophet brings in: "But in the last days it shall come to pass, that the mountain of the house of Jehovah shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it." Instead of merely flowing down, which is the natural course of rivers, the peoples will flow up around the sanctuary of Jehovah, then indeed a house of prayer for all. The change will be supernatural everywhere. Heaven and earth will bear glad witness of the glory and the power of Jehovah, yet withal displayed in the man Christ Jesus, and in those that are His above and below. No room will be left for the idolizing of nature more than any other idol. That day will proclaim the Lord, making a clean sweep of what man prides himself in, and proving that, although man may have done his best, the time is come for God to show His incontestable superiority.

I am persuaded therefore, whatever may be the progress of the age, that not a single shred which gives room to boast of the first man will remain in the day of Jehovah. Take for instance the electric telegraph and the railways. I see no ground to believe that the Lord will condescend to have either used during the millennial reign. Do you suppose that divine power can or will not outdo any invention, let it be ever so prodigious in man's eyes? If they ask how these things can be, a believer need not be concerned to find an answer save that which revelation furnishes as to the fact itself. It is enough for him that he certainly knows God will put down self-exalting man and in that day exalt Himself. Not a single relic shall be left: God will make a tabula rasa of all the busy works of man on the earth for the last six thousand years, or at least since the flood; and He will show that, wherein man has most pride, God will do better. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life must pass away. Even the grandeur of nature as it is must fall, still more the imposing structures of man, petty in comparison: for what are their high towers and fenced, walls in presence of lofty hills and sublime mountains? Strong and stately ships shall be broken and pleasant pictures fade into nothingness. Jehovah alone shall be exalted in that day. Isaiah 2:1-22; Isaiah 3:1-26 says much but by no means all of the vast changes "that day" will introduce among things small and great. In fact the Lord will set Himself then to do everything here below in a way and to an extent suitable to His own glory. To my mind, there is no ground apparent for drawing the line of exceptions. Jehovah's exaltation to the exclusion of the first Adam has the widest application all by which man has sought to set himself up, and gain glory and delight yes, everything.

There is to be the shaking of the heavens and the earth, with the immense accompaniments and consequences of an act so solemn and unique. The day of Jehovah strikingly combines two things: that God will deal with the immense bounds of creation, the heavens and the earth, at the same time that He will stoop to deal with the pettiest fripperies of men and women. We are apt to connect the judgment of God only with things on a great scale, if indeed men think at all of the judgment of the quick. To counteract an impression so opposed to scripture I draw attention to this. Nothing will escape His eye and hand.

But then there will be moral changes of moment and of the highest interest, as here we read that "Many nations shall come, and say, Come, and let us go up to the mountain of Jehovah, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of Jehovah from Jerusalem. And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares." Such, according to the Bible, is the reign of peace then, and not before. All attempts of peace societies meanwhile are at best an amiable illusion, at worst an infidel confidence in man, always ignorance of God's word. They may possibly influence in isolated cases, though it may be doubted whether when kings or statesmen or countries have made up their minds to a policy which enlists general sympathy within their own spheres and with means adequate at their disposal, any such theories or sentiments will avail to hinder. It is certain that wars have their roots in the passions and lust of man: to escape the bad fruit you must first make the tree good. But the day of Jehovah will deal with man in righteousness and power, and peace will result according to His mind and glory.

Besides there will be outward plenty. A thought full of comfort it is that the day is coming when the earth with every creature of God shall yield its increase, not now the poor and stunted growth of hill and dale, but teeming harvests and rich fruits and flowers of sweetest odour and varied beauty in form or hue, which, if they show the hand of God now, as they surely do, nevertheless confess the blighting fall and curse in decay and death. Disappointment and sorrow meet one everywhere: scripture is plain as to both the cause and the effects. But it is equally plain that a Deliverer is coming for "that day," when "they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mouth of Jehovah of hosts hath spoken it."

What is weightier still morally, there will be a cessation of idolatry, "For all people will walk every one in the name of his god, and we will walk in the name of Jehovah our God for ever and ever. In that day, saith Jehovah, will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted." This is the Jewish people. "And I will make her that halted a remnant, and her that was cast far off a strong nation; and Jehovah shall reign over them in mount Zion from henceforth, even for ever." Such shall be the final restoration of Israel by divine grace and power. "And thou, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion." Not merely the first in the sense of being highest on the earth, but first also, it would seem, as renewing what was known in the days of David and Solomon. The first dominion they possessed then, for every Jew looked back wistfully to those bright days. They will return again, and yet more, under a greater than David or Solomon.

Meanwhile they taste sorrow, for Jehovah will surely deal in discipline with His people. He will not take them up and re-establish them without moral exercises and a deep spiritual process in their souls. This is now described. Also many nations shall be gathered. Not only will there be a question of sin raised in the breast of every Israelite then to be saved, but there will be outward distress under the retributive hand of God, when the nations gather with the thought to defile and destroy Zion. But Jehovah says, "They know not the thoughts of Jehovah, neither understand they his counsel; for he shall gather them as sheaves into the floor. Arise and thresh, O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass: and thou shalt beat in pieces many people [many nations], and I will consecrate their gain unto Jehovah, and their substance unto Jehovah of the whole earth. Now gather thyself in troops, O daughter of troops: he hath laid siege against us;" that is, against the Jew. It is the Assyrian who will then come up the last king of the north. "He hath laid siege against us." There is to be a future siege of Jerusalem when the Jews return in unbelief unto their land and God is beginning to work in some of their hearts. "He hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek."

Micah 5:1-15. The Jews once despised and insulted, rejected and crucified the Lord of glory, their own Messiah; and this is what brings in the wonderful prophecy that follows: "But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel." This is the judge of Israel already spoken of. Thus the second verse is unequivocally a parenthetic description of who this judge of Israel is. Though there may seem to be remarkable abruptness in the way it is introduced here, it is scarcely possible to doubt that what has been already explained gives the object and accounts for the manner of the prophet, and is the key to the passage. Why is it that the Lord allows the last siege of Jerusalem? He says it is because of their conduct towards their ruler and judge. Who was the judge? He was born in Bethlehem, but not this only, for "his goings forth have been of old from everlasting." He was a divine person. He in grace became a babe in Bethlehem; but He was Jehovah the true God of Israel. Then follows the conclusion of the sentence begun in the first verse. "Therefore will he give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel."

It is Zion "which travaileth." This is a most important statement to understand. When Christ, the judge of Israel, came the first time, they would not have Him, but contumeliously refused Him. The consequence of His death on the cross was that God raised Him from the dead, and He went up in due season to heaven. Christ ascended to the right hand of God, and there He began a new work, namely, the calling out of a heavenly people to share His portion on high. This is what is going on now. If we have Christ at all, we have Christ for heavenly glory; that is, a Christian has: and this is what we are if we have any living portion in Christ. But then He means to have an earthly people by and by, and consequently in the midst of this final siege of Jerusalem the judge of Israel will re-appear. He has given them up for the time because of their unbelief and rejection of Himself; but He does not give up for ever. "The gifts and calling of God are without repentance." As sure as He chose that people of old, He will renew His links with them by and by. But they are none the less allowed to suffer the consequences of their own mad and wicked rejection of the Messiah meanwhile; and when He comes back again, it will be in the midst of their bitterest sorrows. Under such circumstances she that travails will bring forth.

The end of her pangs will come through His grace, and the morning without clouds shall succeed the long night. Oh, how deep will be the joy when He whom they had rejected of old is once more restored to them, the Judge of Israel! when, instead of taking Jews out of their Israelitish position to bring them into the church of God begun at Pentecost and going on ever since, the remnant of His brethren shall return unto the children of Israel. They go back to their Jewish hopes. Such is the meaning of the third verse. The remnant of His brethren, instead of being taken out of their old associations and made Christians as now, will resume their place as children of Israel. For the earthly blessing, according to prophecy, there is nothing more important. It is impossible for a man to understand the verse, or expound it properly, who does not see the difference between the heavenly calling now and the earthly calling by and by. This is the reason why the Fathers felt such a difficulty, and went so far astray; for not one of them believed in the restoration of Israel; yet some of them had a measure of light; but they all slipped into the groundless conceit that the Gentile has displaced the Jew permanently, and the church and Israel are to be under the glorious reign of Christ on earth, I may say, jumbled strangely together. That is, it was the most incongruous mixture of heavenly and earthly things that can be imagined.

But the revealed truth is that the heavenly people will be on high, and the earthly people on the earth. All is perfect order in the mind of God as usual; and when the Lord will have finished His heavenly work He will come back as Judge of Israel. He is now Head of the church. On earth He will be the Messiah of the Jews, who will then resume their own earthly standing, instead of being absorbed into the church, as believers from among them are now. Next, we are told that "he shall stand and feed in the strength of Jehovah, in the majesty of the name of Jehovah his God; and they shall abide." Thus the Jews, instead of being swept out of their land, shall be once more settled in it; "for now shall he be great unto the ends of the earth." All their strength depends on His greatness. "And this man shall be the peace." He that is our peace in heaven shall be their peace on earth. "This man shall be the peace, when the Assyrian shall come into our land." How plain that the Assyrian is to re-appear for the final dealings of Jehovah at the end of this age, and even at the beginning of the new age! It confirms what we saw in Isaiah. Jehovah will have renewed His connection with Israel when the Assyrian comes up to meet his doom the head of the combined nations in the great confederacy which is broken just before the millennium.

Then we have this description pursued. "And the remnant of Jacob shall be in the midst of many people as a dew from Jehovah, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men." They shall bring fulness of comfort for the earth; but besides that they are to be as a lion. Now the church may and ought to be like dew, but I do not think nay am sure they are never called to be like a lion. Assuredly it would be hard for the most sprightly of popular preachers to elicit any tolerable spiritual significance out of the figure so as to suit the church The truth is, if we take the word of God as He has given it, all is plain; Israel are once more in question, for they will be charged with a judicial task on earth. "And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both "readeth down, and feareth in pieces, and none can deliver. Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off. And it shall come to pass in that day, saith Jehovah, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots: And I will cut off the cities of thy land, and throw down all thy strong holds." Graven images are to be destroyed, and vengeance taken on the heathen, such as they have not heard.

Then comes the conclusion of the prophecy. The first portion of it (Micah 6:1-16) is in part a most solemn pleading of Jehovah. "Hear ye now what Jehovah saith; Arise, contend thou before the mountains, and let the hills hear thy voice. Hear ye, O mountains, Jehovah's controversy, and ye strong foundations of the earth: for Jehovah hath a controversy with his people, and he will plead with Israel. O my people, what have I done unto thee?" Jehovah appeals to their own feelings of what is right. "O my people, what have I done unto thee? Wherein have I wearied thee? Testify against me. For I have brought thee up out of the land of Egypt and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam." Had He ever been but the same God?

And then the answer comes. "O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal; that ye may know the righteousness of Jehovah. Wherewith shall I come before Jehovah, and bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old? Will Jehovah be pleased with thousands of rams, or with ten thousand rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? He hath showed thee, O man, what is good; and what doth Jehovah require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" Very far from this was Israel's walk.

But nobody does so until he is brought in as a converted soul and receives the grace of God in Christ. It is impossible to act justly and to be really humble before God, until we have turned to Him in faith, though we may not yet have seen our sins covered by His grace, nor by any means clearly know that He will not impute iniquity to us. There is a real repentance wrought in the soul first; and Israel will be brought into this. It is faith which produces real repentance and true humility; where faith was not, we find to the end of the chapter the solemn proof of evil manifested in both people and king. Then the prophet takes the place of intercession. "Woe is me!" says he, "for I am as when they have gathered the summer fruits, as the grape-gleanings of the vintage: there is no cluster to eat: my soul desired the first-ripe fruit. The good man is perished." It is a plaint of the prophet which passes at length into a prayer. Then he describes in the most striking manner the fearful rupture of all bonds and the treachery prevalent among the Jews. "Trust ye not in a friend, put ye not confidence in a guide; keep the doors of thy mouth from her that lieth in thy bosom. For the son dishonoureth the father, the daughter riseth up against her mother, the daughter-in-law against her mother-in-law; a man's enemies are the men of his own house." It is a solemn thought that these are the words that Jesus applies to the effect of His message of the kingdom. What an awful proof of man's evil that the state of things which will bring God's final judgment of the Jew at the end is that which the Lord prepares the disciples to expect as the effect where this gospel is preached now. Nothing brings out the malice of the heart so much as the pressure of God's grace on men; nor does anything else expose a man to so much contempt or hatred; yet it is returning evil and nothing but evil for the greatest good that God ever gave man on the earth. Thus then the Christian ought to know all through his course on earth, as the godly Jew will know in the last day, what Micah shows us here. We anticipate everything as having Christ. We know the good in God and we know the evil in man even now. The Jew will have to learn it by and by, waiting a special time; the Christian knows it at all times, if faithful to Christ and the truth,

Then the prophet breaks out in noble words, warning the enemy not to rejoice, for Jehovah is going to espouse the cause of His people. Grant that they do not deserve it; but Jehovah is going to do it for His own mercy and word's sake. Accordingly we have "The nations shall see and be confounded at all their might: they shall lay their hand upon their mouth, their ears shall be deaf. They shall lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of Jehovah our God, and shall fear because of thee." The prophecy ends with the expression of his soul's delight in the forgiving grace of God to His ancient people. All the good He will do in the latter day is but the accomplishment of what He promised from the first: so blessed are the ways of God from beginning to end. He is the unchanging Jehovah spite of all the changes of His people.