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MICAH 5

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Bible Interpretation Seminar")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

CONTEXTUAL INSIGHTS

1. Micah contains much prophetic material. See Introduction III. Genre D.
   
   
2. Some translations take Mic. 5:1 (i.e., Mic. 4:14 in Hebrew text) with Micah 4 (cf. TEV). If so then it relates to Mic. 4:9-10, where Jerusalem is attacked and exiled.
    However, other translations take it with Mic. 5:1-5a (NASB, NJB, NIV), which would form a contrast between
   1. Jerusalem and a faithless king and evil leaders
   2. Bethlehem with a great coming king and godly leader
   
   
3. This chapter is very specific about the birthplace of the Messiah. Micah wrote in the eighth century B.C. and precisely predicted the village of Jesus' birth. Some will deny the date of Micah, but if you do not accept the 750's then Micah was translated into Greek (i.e., the Septuagint in 250-150 B.C.). This is still well over a hundred years before His birth.
    The predictive element unique to the Bible shows:
   1. the inspiration of the Bible
   2. the sovereignty of YHWH over history
   3. the reality of the Messiahship of Jesus
      SPECIAL TOPIC: THE BIBLE (its uniqueness and inspiration)
   
   
4. This chapter also hints at the pre-existence (see note at Mic. 5:2, lines 4,5) of the Messiah as well as the type of reign He will employ (Mic. 5:4-5, line 1). This is shockingly specific prophecy. What a wonderful and accurate Bible we have been given by God.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MICAH 5:1-5a
 ¹"Now muster yourselves in troops, daughter of troops;
 They have laid siege against us;
 With a rod they will smite the judge of Israel on the cheek.
 ²But as for you, Bethlehem Ephrathah,
  Too little to be among the clans of Judah,
 From you One will go forth for Me to be ruler in Israel.
 His goings forth are from long ago,
 From the days of eternity."
  ³Therefore He will give them up until the time
 When she who is in labor has borne a child.
 Then the remainder of His brethren
 Will return to the sons of Israel.
 ⁴And He will arise and shepherd His flock
 In the strength of the Lord,
 In the majesty of the name of the Lord His God.
 And they will remain,
 Because at that time He will be great
 To the ends of the earth.
 ⁵And this One will be our peace.

This verse is Mic. 4:14 in the Hebrew text. There are several translation options:

1. The NASB, NKJV, and TEV follow the MT, "gather" (BDB 151 I, cf. Jer. 5:7).
2. The Septuagint has "now you are walled about with a wall" (i.e., siege, cf. NRSV, REB). It changes the Hebrew VERB "gather" (BDB 151, KB 177, Hithpoel IMPERFECT) to a similar Hebrew word meaning "to build a wall" (BDB 154, i.e., strengthen against a siege, cf. Ezek. 13:5, NJB).
3. Another possible translation is "you are slashing yourself, daughter of slashes" (BDB 151, but it would require a revocalization, cf. JPSOA, Moffatt translation, NET). This last possibility could be accurate because of the connection between "slashing oneself" and
   1. idolatry (cf. Lev. 19:28; 21:5; Deut. 14:1; 1 Kgs. 18:28; Jer. 47:5; Hosea 7:14) or
   2. grief (cf. Deut. 14:1; Jer. 16:6; 41:5; 47:5; 48:37)

Verse 1 describes the situation as it was (Jerusalem about to be sieged), where Mic. 5:2-5 describes the situation that will be in the end time (Jerusalem home of the great King). This same temporal transition can be seen in Mic. 5:5-9 in contrast with Mic. 5:10-14.

Chapter 4, Mic. 5:9-13, deals with Jerusalem. It is possible that 5:1 (MT 4:14) is one paragraph relating to a besieged capital (Jerusalem). See Contextual Insights, B.

If Mic. 5:1 goes with 5:2-5a, then there is a contrast between weak, helpless Jerusalem and God's new leader from Bethlehem (David's hometown). The Judean monarchy is hopelessly lost in sin and faithlessness (except for a few godly kings, e.g., Hezekiah, Josiah). God will raise up another faithful king of David's line, who will fully follow YHWH (cf. Gen. 49:9-10; 2 Samuel 7)!

▣ "They have laid siege against us" The VERB (BDB 962, KB 1321) is a Qal PERFECT. Remember the time setting is not in the VERB, but in the context. This obviously refers to a siege, but which one? There are several theories.

1. The historical setting may be Sennacherib's invasion of Judah and his unsuccessful siege of Jerusalem in 701 B.C. ( cf. 2 Kgs. 19:35-36).
2. Nebechadnezzar II also invaded and besieged Jerusalem in 586 B.C. (cf. 2 Kgs. 24-25).
3. Many scholars believe this may also reflect the future invasion of Jerusalem and destruction of the temple by Titus in A.D. 70 (cf. Matt. 24; Mark 13; Luke 21)

Number 1 fits the author's time best, while #3 fits the Messiah's time best.

▣ "With a rod" The term "rod" (BDB 986) meant a stripped tree branch (shorter than a staff) used as a means of discipline

1. for children, Prov. 10:13; 13:24; 22:8,15; 23:13,14; 26:3; 29:15
2. as imagery for God's judgment on the nations, Ps. 2:9 (cf. 110:5-6); Isa. 9:4; Rev. 2:27; 19:15
3. as imagery for judgment on His own people, Isa. 10:5,24; 14:29

Assyria was called the "rod of God's anger" in Isa. 10:5,24. However, God will also strike Assyria because of her sins (cf. Isa. 30:31).

"Rod" is also a Hebrew idiom for a king ruling (BDB 986, cf. Mic. 7:14; Rev. 2:27; 12:5; 19:15).

▣ "they will smite the judge of Israel on the cheek" "The judge" is a title for the King of Judah, here called "Israel." To smite one on the cheek was a sign of great insult (cf. 1 Kgs. 22:24; Job 16:10; Lam. 3:30; Acts 23:2), which shows Babylon's contempt and Judah's weakness.

Rotherham's Emphasized Bible asserts that this judge is the Messiah (p. 887), which assumes Mic. 5:1 goes with chapter 5, not chapter 4.

5:2-5a This whole paragraph marks a radical transition from God's judgment (siege, exile) on Jerusalem and Judah to God's marvelous restoration (cf. Mic. 4:6-8,12-13). This vacillation is common in prophetic literature and perhaps is

1. the work of later editors
2. the mind set (antithetical parallelism) of the Hebrew prophets

5:2 "Bethlehem Ephrathah" Ephrathah (i.e., a clan of the tribe of Judah, cf 1 Sam. 17:12; Ruth 1:2; 4:11; also note 1 Chr. 2:19,24,50) is added because there was another "house of bread" (Beth-lehem) in the northern tribal allocation of Zebulun (cf. Josh. 19:15). Bethlehem was known as Ephrath (cf. Gen. 38:19; 48:7). It was a very small village, only noted because it was the birthplace of King David (cf. 1 Sam. 16:1, and thereby, a way to refer to a future Davidic Messianic King, cf. 2 Samuel 7; Psalm 89). This verse is quoted in Matt. 2:6 and alluded to in Luke 2:4 and John 7:42.

▣ little" This term (BDB 859 I ) is often used in a pejorative sense of least.

1. clans, 1 Sam. 9:21
2. tribes, Ps. 68:27
3. horns, Dan. 8:9
4. towns, Micah 5:2

(list from NIDOTTE, vol. 3, p. 830)

▣ "clans" The term "clans" is the Hebrew term "thousands" (BDB 48 II). The Hebrew term for thousand, eleph, can be used as:

1. a family or clan unit, Num. 10:4; Josh. 22:14; Jdg. 6:15; 1 Sam. 10:19; 23:23; Micah 5:2; Zech. 9:7
2. a military unit, Exod. 18:21,25; Deut. 1:15
3. a literal thousand, Gen. 20:16; Exod. 32:28
4. a symbol, Gen. 24:60; Exod. 20:6 (Deut. 7:9); 34:7; Jer. 32:18

Bethlehem was so small that she is not even mentioned in Joshua 15 as supplying troops for the Judean army, or in Nehemiah as supplying workers for rebuilding Jerusalem's walls.

SPECIAL TOPIC: THOUSAND (eleph)

▣ "of Judah" Because of Moses' prediction about the descendants of Jacob's son, Judah (BDB 397) in Gen. 49:8-12, esp. v. 10, it became the accepted prophecy that the Messiah would be of Judah's line, family of Jesse (cf. 2 Samuel 7).

▣ "for Me" This phrase is emphasized in the MT. The Messiah comes at YHWH's bidding. He is YHWH's full and perfect, human, righteous leader, One who accurately and completely reflects and reveals the God of Israel. The students of the OT (the rabbis) were not expecting an incarnation (i.e., God becoming a man), but an empowerment (i.e., like the Judges). God Himself was the true king (cf. 1 Sam. 8:7).

These two lines are parallel. The VERB, going forth (BDB 422, KB 425, Qal IMPERATIVE) is a very common VERB. It was used in Micah eight times.

1. of the Lord coming in Mic. 1:3
2. of God's law going forth in Mic. 4:2
3. of repentant Israel being restored in Mic. 7:9 (a new exodus, 7:15)

It can refer to the Messiah's origin (NRSV, NJB) or actions (cf. Mic. 5:4 and 5a).

These two lines could refer to

1. the pre-existence of the Messiah (i.e., as "Wisdom" or "the Angel of the Lord," cf. Prov. 8:22-31; John 1:1,14-15; 8:56-59; 16:28; 17:5; 1 Cor. 8:9; Phil. 2:6-7; Col. 1:17; Heb. 1:3; 10:5-8)
2. a way of referring to famous descendants of the past (i.e., Abraham, Noah, or more probably, David, cf. Mic. 7:14; Amos 9:11).

This whole verse alludes to a Davidic king, of David's line, from David's hometown. David was viewed as the ideal king (cf. 2 Samuel 7; 1 Chronicles 17).

The term "eternity" (BDB 761) is 'olam. See SPECIAL TOPIC: FOREVER ('olam).

The NIDOTTE, vol. 3, p. 347, which discusses 'olam, makes this comment,

"While it is tempting to see here a reference to the eternal preexistence of the Messiah, no such an idea is found in biblical or postbiblical Jewish literature before the 'Similitudes of Enoch' (first century B.C. ‒ first century A.D.; see I Enoch 48:2-6."

I think, although there are hints in the OT of an incarnation, the Jewish leaders of Jesus' day were surprised at His claims of equality with God (e.g., Mark 2:5-7; John 1:1-14; 8:58 and Paul, 2 Cor. 4:4; Col. 1:15; Phil. 2:6; Titus 2:13). A partial list of OT texts that have been used to assert the full deity of Jesus follows:

1. Ps. 2:7, quoted in Heb. 1:5 (see esp. 1:2-3)
2. Ps. 45:6-7 quoted in Heb. 1:8-9
3. Ps. 110:1 quoted in Heb. 1:13
4. Isa. 9:6; Jer. 23:5-6; Micah 5:2 alluded to in Luke 1:32
5. Dan. 7:13 quoted in Matt. 26:64; Mark14:62
6. Zech. 13:7 quoted in Matt. 26:31; Mark 14:27
7. Mal. 3:1 quoted in Mark 1:1-3; Luke 2:26-27

SPECIAL TOPIC: THE TRINITY

SPECIAL TOPIC: THE BIBLE (its uniqueness and inspiration)

5:3 "He will give them up until the time" In context the PRONOUN can refer to

1. YHWH
2. His Messiah

It think it refers to YHWH in Mic. 5:3, line 1, but to the Messiah in Mic. 5:3, line 3 and is purposeful ambiguity!

The VERB (BDB 678, KB 733, Qal IMPERFECT) is another very common VERB, which can mean "give," "put," or "set." Here it connotes "deliver up," usually in a judgment context (cf. Num. 21:3; Jdg. 20:13; 1 Sam. 11:12; 2 Sam. 14:7; 20:21; 1 Kgs. 14:16; Hosea 11:8).

▣ "she who is in labor has borne a child" There are several possible biblical antecedents:

1. It goes back to YHWH's first promise of redemption by a male deliverer through a woman in Gen. 3:15.
2. It relates to Micah's contemporary, Isaiah, who several years earlier mentioned a special birth (cf. Isa. 7:14; 9:6; 11:1-16).
3. It goes back to Mic. 4:9-10, which uses the same imagery for Jerusalem's seige and exile.
4. It relates to the Messianic community (i.e., the faithful remnant; see SPECIAL TOPIC: THE REMNANT), as in Revelation 12, bringing forth the Messiah.

The whole point of Mic. 5:3 is that God has allowed a limited judgment to overwhelm His faithless covenant people in order to gloriously restore them!

▣  "Then the remainder of His brethren

Will return to the sons of Israel" These two lines of poetry may refer to one or two groups:

1. "the remnant"
2. "the sons of Israel"
   1. referring to the northern ten tribes (cf. Isa. 10:26-27)
   2. referring to Judah by the collective title

Historically this would refer to the Jews taken into exile reuniting with those who remained in the Promised Land, but eschatologically it refers to "all Israel" (cf. Romans 9-11, esp. 9:6; John 10:16). The Expositor's Bible Commentary, vol. 7, p. 428, says it refers to "brothers" of the coming ruler (cf. Mic. 5:2). As always, poetic prophecy is brief, ambiguous, and difficult to interpret. It is almost impossible to interpret without

1. a specific historical setting
2. a literary context
3. OT or NT parallel passages

See D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic (this has been a very helpful book for me in interpreting prophecy).

▣ "return" There is a play on the word shub (BDB 996, KB 1427, Qal IMPERFECT), which denotes

1. a literal physical returning (from exile)
2. a spiritual repentance (from idolatry and rebellion)

This alludes to Mic. 2:12-13 and 4:6-8.

SPECIAL TOPIC: REPENTANCE (OT)

5:4 This is a description of the characteristics of the Messianic reign (cf. Isa. 9:6-7; 11:1-5,6-9,11-16):

1. He will stand (i.e., endure or remain, e.g., Ps. 102:26; 111:3,10; 112:3,9; Eccl. 1:4; Isa. 14:26; 66:22; Hag. 2:5)
2. He will shepherd His people (David was a shepherd, YHWH is described by him in these terms in Psalm 23)
3. He will come in the strength of the Lord
4. He will come in the majesty of the name of the Lord, his God
5. He will be great
6. He will reign to the ends of the earth (BDB 75 e.g., Ps. 2:8; 22:27-28; 59:13; 72:8)
7. In Mic. 5:5, line 1 (which should go with Mic. 5:4) He will reign in peace (cf. Mic. 5:4, line 4)

Notice how Mic. 5:4 describes the same time period as Mic. 4:1-4.

SPECIAL TOPIC: MESSIANIC ERA

5:5a "And this One will be our peace" Peace is the Hebrew word shalom (BDB 1022). It speaks of wholeness. The Jews use it for a greeting and a farewell. Its eschatological use here is possibly a contrast to the contemporary false prophets' message of peace (cf. Mic. 3:5 and 5:5, line 2, Mic. 5:6).

This verse is speaking of a ruler who will bring peace (cf. Mic. 5:4) and will himself be called peace (cf. Isa. 9:6; Eph. 2:14).

SPECIAL TOPIC: PEACE (OT, shalom)

NASB (UPDATED) TEXT: MICAH 5:5b-9
 ^5bWhen the Assyrian invades our land,
 When he tramples on our citadels,
 Then we will raise against him
 Seven shepherds and eight leaders of men.
 ⁶And they will shepherd the land of Assyria with the sword,
 The land of Nimrod at its entrances;
 And He will deliver us from the Assyrian
 When he attacks our land
 And when he tramples our territory.
 ⁷Then the remnant of Jacob
 Will be among many peoples
 Like dew from the Lord,
 Like showers on vegetation
 Which do not wait for man
 Or delay for the sons of men.
 ⁸And the remnant of Jacob
 Will be among the nations,
 Among many peoples
 Like a lion among the beasts of the forest,
 Like a young lion among flocks of sheep,
 Which, if he passes through,
 Tramples down and tears,
 And there is none to rescue.
 ⁹Your hand will be lifted up against your adversaries,
 And all your enemies will be cut off.

5:5 line 2b-9 Assyria was God's chosen instrument to punish Israel (cf. Isa. 10:5). God's covenant people had gone so far into Ba'al worship they did not know YHWH (cf. Hosea 11:1-4). God breaks His covenant so He can reestablish it (i.e., New Covenant of Jer. 31:31-34, described in Ezek. 36:22-36)! Assyria was a limited judgment (cf. Mic. 5:3).

The time frame for this paragraph is uncertain. Assyria may be a way of referring to

1. all godly anti-YHWH nations (cf. Zech. 10:10-11), which would be similar to the name Babylon (used in the book of Revelation)
2. purposeful ambiguity by specifically mentioning "Babylon" in Mic. 4:10 and "Assyria" here.

SPECIAL TOPIC: KINGS OF ASSYRIA

SPECIAL TOPIC: KINGS OF NEO-BABYLON

5:5 "Then we will raise against him

Seven shepherds and eight leaders of men" Number sequences are common in

1. Ugaritic
2. OT literature (e.g., Prov. 6:16; 30:15,18,21,29; Amos 1:3,6,9,11,13; 2:1,4,6)
3. Ecclesiasticus 11:25

The emphasis is on the adequate number of godly leaders to accomplish YHWH's will who will be available in that day. Assyria will be judged by YHWH in the end (cf. Isa. 10:24-27).

There is the question of why does the text have "we will raise" (BDB 877, KB 1086, Hiphil PERFECT with waw). Does this imply that scattered Israel will be the source of God's deliverance or is it a way of referring to God's actions (cf.v. 3 line 1) or His Messiah (cf. Mic. 5:3 line 3; Mic. 5:4-5 line 1)? This same tension is seen when comparing, "we will raise," Mic. 5:5 line 4 and "they will shepherd," Mic. 5:6 line 1 vs. "he will deliver" (BDB 664, KB 717, Hiphil PERFECT with waw). Mic. 5:6 line 3.

The ambiguity of this text and the lack of any historical basis for Jewish soldiers conquering Assyria cause many (and rightly so) to

1. make Assyria stand for any world power who is against God's people
2. the conqueror is not "they" but "he" (the ideal ruler of Mic. 5:2-5a) will subdue all end-time opposition (similar to Psalm 2 or Ezekiel 38-39 or Daniel 11:36-45)

5:6 "Nimrod" This name (BDB 650) relates to the founding of Babel (i.e., Babylon) and Nineveh (i.e., Assyria in Gen. 10:8-12). Nimrod is called a mighty hunter who established the first kingdom of Mesopotamia ("the land between the Rivers," i.e., the Tigris and Euphrates). Therefore, these two terms, Assyria and Nimrod, are

1. simply SYNONYMS
2. it refers to neo-Babylon under Nebopolassar and Nebuchadnezzar

The MT is reflected by the NASB. JPSOA footnote suggests an emendation to "with drawn blades" and suggests Ps. 37:14; 55:22 as corroborating texts.

1. MT ‒ בפתחיה
2. emendation ‒ במתיחה

The UBS Text Project, p. 321, gives the emendation a "C" rating (considerable doubt).

▣ "He will deliver us from the Assyrian when he attacks our land" This is not what happened in history! Therefore, is this

1. a future reference to Cyrus (i.e., 539 B.C. Babylon falls, cf. Isa. 44-45)
2. a reference to the eschatological future (i.e., Messianic period)
3. a reference to the message of the contemporary false prophets (more probable)

5:7-9 Quite often in Micah (and other prophets) there has been the promise that God would bring His remnant (see SPECIAL TOPIC: THE REMNANT, Three Senses) back to Jerusalem. However, in this context, God will scatter the remnant of faithful believers throughout the earth that they might

1. be a blessing (i.e., "dew from the Lord"), Mic. 5:7
2. be a champion for justice and godliness, Mic. 5:8

If this is accurate then YHWH is using the exiles to scatter His people (i.e., the purpose of Genesis, "be fruitful and multiply," which fallen mankind refused, cf. Genesis 10-11). His scattered people are His witnesses to all the nations, which fulfills Gen. 12:2-3; 22:18; 26:4; Acts 3:25; Gal. 3:8!

However, I must admit that it is possible to see both phrases (i.e., Mic. 5:7-8) relating to judgment (cf. Mic. 5:9; 2 Sam. 17:12). There is much discussion as to whom this verse refers. Some see it as scattered Israel, some see it as the end-time people of God (cf. Romans 9-11; 2:28-29; Galatians 3).

It is just possible that this entire context (i.e., 5b-9) reflects the false hopes and predictions of the false prophets (cf. Mic. 3:5). Micah is characterized by radical switching from judgment to redemption. If so, then Mic. 5:1-5a is the true prophet's prediction, while Mic. 5:5b-9 relates to false hope of the false prophets!

SPECIAL TOPIC: WHY DO OT COVENANT PROMISES SEEM SO DIFFERENT FROM NT COVENANT PROMISES?

SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN

5:7 "dew from the Lord" "Dew" in the OT has several meanings:

1. God's blessing, Gen. 27:28; Num. 11:9; Deut. 33:13,28; Prov. 19:12; Hosea 14:5; Zech. 8:12
2. lack of it was a divine curse, 2 Sam. 1:21; 1 Kgs. 17:1; Hag. 1:10
3. it evaporated quickly in the sunlight, so it was imagery for transient things, Exod. 16:13-14; Isa. 18:4; Hosea 6:4; 13:3 (similar to mist, vapor, smoke)
4. imagery for life or youth, Isa. 26:19
5. imagery of pervasiveness, 2 Sam. 17:12

(see Dictionary of Biblical Imagery, pp. 206-207)

This VERB (BDB 875 I, KB 1082, Piel IMPERFECT) in the Piel form has three basic meanings:

1. look eagerly for, Job 3:9; 6:19; Isa. 5:2,4,7; 59:9,11; Jer. 8:15; 13:16; 14:19,22; Hosea 12:6
2. lie in wait for, Ps. 56:6; 119:95
3. wait (linger) for, Micah 5:7

Humans wait patiently for moisture because they can do nothing to provide it. It must come "from the Lord."

This VERB (BDB 403, KB 407, Piel IMPERFECT) in Piel form has two meanings:

1. wait for (Piel, BDB #1)
2. hope for (Piel, BDB #2)

Humans know that there is that part of life (i.e., spiritual vitality) which they cannot produce, manufacture, or implement themselves!

5:8 It is obvious that Mic. 5:7 and 8 are parallel in structure. The interpretive issue is, are they parallel in emphasis? Verse 7 seems to be a positive emphasis, but Mic. 5:8 seems negative (cf. Mic. 5:9).

They may be another example of antithetical parallelism (e.g., Prov. 19:12 uses both "lion" and "dew"). Dispersed Israel will be both a blessing and a curse. God will bring truth to the nations through them, but also judgment. Light brings responsibility (cf. Luke 12:48).

▣ "lion" Lion is common imagery for strength and power in the ancient Near East.

SPECIAL TOPIC: LIONS IN THE OT

▣ "there is none to rescue" This is an idiom of divine power (cf. Deut. 32:39; Job 10:7; Ps. 50:22; Hosea 5:14 and related phrases in Job 9:12; 23:13; and Isa. 42:44).

5:9 This strophe in verses Mic. 5:7-9 is so ambiguous that several theories have been put forth by translators and commentators. Mic. 5:9 may be a clear summary of verses Mic. 5:7-8, addressed directly to the conquering eschatological remnant.

The term "cut off" (BDB 503, KB 500, Niphal IMPERFECT, possibly in JUSSIVE sense) seems to foreshadow Mic. 5:10,11,12,13, which is an obvious judgment context related to Canaanite society which trusted in

1. its military
2. its fortifications
3. its religious practices and idols

This false hope and false worship affected many nations in and around Canaan (cf. Gen. 15:16), including Israel and Judah.

NASB (UPDATED) TEXT: MICAH 5:10-15
 ¹⁰"And it will be in that day," declares the Lord,
 "That I will cut off your horses from among you
 And destroy your chariots.
 ¹¹I will also cut off the cities of your land
 And tear down all your fortifications.
 ¹²I will cut off sorceries from your hand,
 And you will have fortunetellers no more.
 ¹³I will cut off your carved images
 And your sacred pillars from among you,
 So that you will no longer bow down
 To the work of your hands.
 ¹⁴I will root out your Asherim from among you
 And destroy your cities.
 ¹⁵And I will execute vengeance in anger and wrath
 On the nations which have not obeyed"

5:10-15 God's people were trusting not in God, but

1. in their military might, Mic. 5:10
2. in their fortifications, Mic. 5:11
3. their sorceries, Mic. 5:12
4. their idolatry, Mic. 5:13-14 (e.g., Isa. 2:8)

YHWH must stop this by asserting His power and will. This repeated use of "I" reminds me of Ezek. 36:22-38 (description of the New Covenant of Jer. 31:31-34).

5:10 "in that day" This is a reference to God's judgment day (cf. Mic. 4:1, 6).

SPECIAL TOPIC: THAT DAY

The VERB (BDB 503, KB 500, Hiphil PERFECT with waw) in the Hiphil form is common imagery ("cut off") for a complete destruction and removal (e.g., Mic. 5:9,10,11,12,13; Isa. 9:14; 10:7; 14:22; Amos 1:5,8; 2:3; Zech. 9:10).

▣ "your horses" God's people (i.e., kings), against the direct commands from God (cf. Deut. 17:16), went to Egypt to multiply their military power (i.e., chariots). This need not be literal, but stands for a reliance on military power instead of God, in every age!

▣ "chariots" Chariots were the ultimate weapon of that day. They seem to have been introduced into this area (originally from the Hyksos rulers in Egypt) by the Phoenicians or Philistines who plated them with iron and made them the most formidable weapon available.

SPECIAL TOPIC: CHARIOTS

5:11 "And tear down all your fortifications" We know from Assyrian documents that in 701 B.C. Sennacherib captured forty six walled cities of Judah (cf. Mic. 5:14b).

5:12 "sorceries. . .fortune tellers" Mic. 5:12-14 refers to the activity of sorcerers (BDB 506, attempting to know and control the future) among the people of God. They are condemned in Lev. 19:26 and Deut. 18:9-22. See full note in Deuteronomy 18. Many were brought into Israel by Jezebel (cf. 2 Kgs. 9:22).

5:13 "carved images. . .sacred pillars. . .the work of your hands" These refer to various idols which the people of God were worshiping (cf. Gen. 28:18,22; Deut. 16:22).

SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANE

This refers to some type of wooden pole (BDB 81, i.e., carved stake or live tree representing the tree of life) positioned next to the uplifted rock on Ba'al platforms (i.e., heights). It represented the female fertility god of Canaan (e.g., Deut. 7:5; 12:3; 16:21; Jdg. 3:7; 6:25,26; 1 Kgs. 14:23; 2 Kgs. 18:4; 2 Chr. 31:1), while the sacred pillars of Mic. 5:13 refer to the male fertility god (i.e., Ba'al). These foreign fertility gods and goddesses were introduced from Phoenicia (Jezebel) and were very popular among the people of God (cf 1 Kings 18-19).

SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANE

Some scholars speculate that since "cities" were referred to earlier (i.e., Mic. 5:11, BDB 746) that the same root here should be paralleled to "Asherim" of Mic. 5:14 line 1. To do so they have speculated a Ugaritic root or possibly an Arabic root (cf. REB, "blood-spattered altars").

The Jewish Study Bible's footnote, Rotherham's footnote, and the NET Bible suggest an emendation which yields "idols."

1. "your cities" ‒ עריך
2. "your images" ‒ צריך
3. "your idols" ‒ עצביך

5:15 "I will execute vengeance in anger and wrath" The terms (plus PREPOSITION "in") "anger" (BDB 60 I) and "wrath" (BDB 404) are hendiays which intensify the meaning (i.e., in great wrath).

Another option is to see Mic. 5:15 as a separate thought. YHWH will purify and restore His covenant exiled people, but for those of the nations that do not respond (cf. Mic. 5:7) He will destroy all idolaters.

▣ "On the nations which have not obeyed" The VERB (BDB 1033, KB 1570, Qal PERFECT) means to hear so as to obey. See note at Mic. 4:1. The same term, but in an IMPERATIVE form, is repeated in Mic. 6:1.

The nations who heard of YHWH from the scattered, exiled covenant people must respond to the truth they have heard (cf. Mic. 5:7).

This seems to be completely out of context with the previous passage, however, it does emphasize the truth that God does not play favorites with nations, even Israel and Judah. He is God of all the earth, but only the covenant people had His true word through His true prophets.

SPECIAL TOPIC: SHEMA

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why is it so important that Micah, who lived 750 years before the birth of Jesus, was able to pinpoint the exact location of His birth?
2. Why are Mic. 5:7-9 so unusual in the context of 8th century prophets?
3. How is our country so like Israel in connection with Mic. 5:10-14?
4. How do you explain the similarity of Isaiah 2:6-8 with Micah 5:10-14?

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