Commentari biblici

INTRODUCTION TO Micah 4

This chapter contains some gracious promises concerning the glory and happiness of the church of Christ in the last days; as of its stability, exaltation, and increase, and of the spread of the Gospel from it, Micah 4:1; and of the peace and security of it, and constant profession and exercise of religion in it, Micah 4:3; and of the deliverance of it from affliction and distress, and the ample and everlasting kingdom of Christ in it, Micah 4:6; and then follow some prophecies more particularly respecting the Jews; as that, though they should be in distress, and be carried captive into Babylon, they should be delivered from thence, Micah 4:9; and, though many people should be gathered against them, yet should not be able to prevail over them, but their attempts would issue in their own destruction, Micah 4:11.

But in the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains,.... It appears by the adversative but, with which these words are introduced, that they have a dependence upon and a connection with the last of the preceding chapter; signifying, that though "the mountain of the house", on which the temple stood, should become desolate, yet "the mountain of the house of the Lord", which is not literally the same, but what that was typical of, the church of Christ, should be greatly exalted and enlarged; and which, according to this prophecy, would be "in the last days": that is, as Kimchi rightly interprets it, the days of the Messiah; and it should be observed, that all this will be in the last of his days, or of the Gospel dispensation: the first of these days were the days of Christ in the flesh, the times of his ministry, and of John the Baptist his forerunner, and of his disciples; and were indeed the last days of the Jewish world, or of their civil and church state; and when also it must be allowed the mountain of the Lord's house, or the temple literally taken, became glorious by the presence of Christ in it, by his doctrine and miracles there, and by the effusion of the Spirit on his disciples in that place, and the ministration of the Gospel; but then all this was before the destruction of the second temple; whereas this prophecy follows that, and is opposed to it, and supposes it; besides, in those times there was not such an exaltation and stability of the church of Christ; nor such a flow of nations to it; nor such a settled and universal peace and security as here promised: this prophecy therefore respects times yet to come, as Aben Ezra observes; the last of the days of the Messiah, or the last times of the Gospel dispensation, when the reign of antichrist will be at an end; he will be destroyed, and the kingdom of Christ set up, established, and enlarged in the world. The Prophet Isaiah predicts the same things, and much in the same words, Isaiah 2:2; these two prophets were contemporary, and might converse together, and communicate to each other what they had received from the Lord upon this subject; but it is needless to inquire which might have them from the other, since they were both holy men of God, and moved by his Spirit, and were inspired by the same Spirit, with the same things, and to speak the same language; yet there is a diversity in words, though an agreement in sentiment nor does it appear a clear case that they borrowed, much less that they stole, their words from one other, as the false prophets did; for they do not always use the same words to convey the same idea; and there are some words which Isaiah has that Micah has not and there are others that Micah uses that Isaiah has not; though in the whole there is a most beautiful harmony of sense in their diversity of expression. By "the mountain of the house of the Lord" is not meant the temple built on Mount Moriah, where the divine Majesty resided; where were the symbols of his presence, the ark and mercy seat, and where he was worshipped, which has been destroyed long ago, and will never be rebuilt more; for a third temple hereafter to be built at Jerusalem is a mere fiction of the Jews; nor indeed is any material building here intended, and still less any such building to be erected in such an absurd sense, literally taken, as if mountain was piled on mountain, and hill on hill, to raise it higher; but, mystically and spiritually, it designs the church of God, called so because it is built by him, and built for a habitation for him; where he will, at the time here referred to, more manifestly dwell in a spiritual manner; and by whom, and by which spiritual and gracious presence of his, it will be made very beautiful and glorious: and it is signified by a "mountain", to denote its visibility, immovableness, and perpetuity; and is said to be "established in the top of the mountains", with respect to the kingdoms of this world, and especially antichristian churches, which, because of their eminence, and largeness, and national establishment, may seem like mountains; but, in the latter day, the true church of Christ, which now may seem like a mole hill to them, will be above them, and will be in a settled state and condition, and not be fluctuating, and tossed to and fro, and removing here and there, as now; but be fixed and stable, and continue so until the second and personal coming of Christ:

and it shall be exalted above the hills: by "hills" may be meant petty kingdoms, inferior to greater monarchies; or religious states, not of Christ's constitution; and the "exaltation" of the church above them denotes her power over them, to enjoy the one, and crush the other: it may respect the glory of the church, both as to things temporal and spiritual; for now will the kingdoms under the whole heaven be given to the saints of the most High; civil government will come into their hands, the kings and princes of the earth being now members of Gospel churches; so that the church will be in a glorious and exalted state, having riches, power, and authority, a large extent everywhere, and a multitude of members, and those of the highest class and rank, as well as of the meaner and lower sort; and all of them possessed largely of the gifts and graces of the Spirit of God, and enjoying the Gospel and Gospel ordinances in their power and purity:

and the people shall flow unto it: in great abundance, in large numbers, in company like the flowing streams of a river; and may denote not only their numbers, but their swiftness and readiness to join themselves with the church of God, to hear the word, and partake of the ordinances, and of all the privileges of the house of the Lord. It may be rendered, "they shall look unto it", as the word is translated in Psalm 34:6; and so the Targum here,

"and the kingdoms shall look (or turn their faces) to serve upon it;''

and this sense is preferred by many learned Jewish writers (n); and the meaning may be, that multitudes, seeing the glory of the church, and the many desirable things in it, shall look to it with a look of love and affection, and with a wishful look, greatly desiring to be admitted into it. In Isaiah 2:2; it is said, "and all nations shall flow unto it": not the people of the Jews only, now converted; or a single and, on only, or some out of that; but all the nations of the world, at least great numbers out of all, by far the greatest in them; such an increase will there be of the churches in the latter day.

(n) R. Saadiah, Abu Walid, R. Tanchuma apud Pocock in loc.

And many nations shall come, and say, come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob,.... In Isaiah 2:3; it is, "many people", &c. the sense is the same; See Gill on Isaiah 2:3;

and he will teach us of his ways, and we will walk in his paths; the teacher is the King Messiah, as Kimchi observes; the great Prophet of his people, the teacher sent from God; and will in the last days teach men by his Spirit and word, in a very plentiful manner, and with great success:

for the law shall go forth of Zion, and the word of the Lord from Jerusalem; these, according to Kimchi, are the words of the prophet, and not of the people, that encourage one another to go up to the house of the Lord; but the sense is much the same; for they contain a reason why the people of different nations would encourage one another to go to the house of the Lord, that they might learn his ways, and walk in his statutes, because here the word of the Lord is preached; the word which comes from God, and is concerning him, his love and grace to men; the word of peace and righteousness, of life and salvation, by Jesus Christ: and each of the doctrines of grace intended by the "law" or "doctrine" of the Lord; the doctrines of God's everlasting love, of election in Christ, and redemption by him; of justification by his righteousness, pardon by his blood, and satisfaction by his atonement; as well as of regeneration by the Spirit of God, and of perseverance in grace: in these, and others, now shall all the Lord's people be taught more clearly, distinctly, and comfortably; all shall know him, from the least to the greatest; and not only their light and knowledge, under such a teacher and such will be very great, but their practice will be answerable to it; as they will be instructed in all the ways of the Lord, and in the methods of his grace, so they will walk in all the commandments and ordinances of the Lord blameless; See Gill on Isaiah 2:3.

And he shall judge among many people, and rebuke strong nations afar off,.... That are in the most distant parts of the world; not only the isles afar off, but the remotest parts of the continent, the American nations found out since. In Isaiah 2:4, it is, "and he shall judge among the nations, and shall rebuke many people"; that is, the King Messiah, as Aben Ezra, Kimchi, and Ben Melech. Some render it, "it shall judge", &c. and interpret it either of the Church, the mountain of the Lord's house; or of the word and doctrine of the Lord; or of the Lord in the church, by the ministry of the word, The phrase, "afar off", is not in Isaiah 2:4; which the Targum interprets "for ever", and the "strong nations" of strong kings; signifying that the kingdom of Christ should not only be to the ends or the earth, but should endure for ever, unto distant time, even till it shall be no more; as well as shall reach to distant lands, as to situation, and to the Gentiles afar off, as to state and condition; see Ephesians 2:14;

and they shall beat their swords into plough shares, and their spears into pruning hooks; nation shall not lift up a sword against nation,

neither shall they learn war any more; which as yet has never been fulfilled; but will be the case when Christ's kingdom appears in its glory, and the kingdoms of this world become his, and all the enemies of the church are destroyed; See Gill on Isaiah 2:4. These words are by the Jews (o) applied to the days of the Messiah.

(o) T. Bab. Sabbat, fol. 63. 1.

But they shall sit every man under his vine, and under his fig tree,.... A proverbial phrase, expressive of the greatest tranquillity, security, and enjoyment of property; see 1 Kings 4:25; when persons need not keep within their walled towns and cities, and lack themselves up in their houses, but may sit down in their gardens, fields, and vineyards, and enjoy the fruit thereof; as the Targum interprets it,

"under the fruit of his vine, and under, the fruit of his fig tree.''

It was usual for persons in the eastern countries to sit under vines and fig trees to read, meditate, pray, or converse together, where they grow very large, as were their vines; and even with us they are frequently raised and carried over supporters, so as to be sat under; and of fig trees, we frequently read in Jewish writings of their being very large, and of their going up to them, and praying on the top of them; and of sitting under them, and studying in the law there. So one of the Rabbins says (p), he went up into his mustard tree, as one goes up to the top of a fig tree; and it is said (q), he that prays on the top of an olive tree, or on the top of a fig tree must come down, and pray below; and again (r), R. Jacob and his companions were fasting, studying in the law, under a certain fig tree; and sometimes they speak of all these together, of sitting under olives, and under vines, and under fig trees, and studying in the words of the law (s); see John 1:48. This is to be understood, as Aben Ezra and Kimchi explain it, of all men; not of the Israelites only, but of all nations, since there will be no more war any where; hence it follows:

and none shall make them afraid; the enemies of God's people will be no more, neither Turk nor pope, eastern or western antichrist, beast or, false prophet; wherefore, in those days of the Messiah, Judah shall be saved, and Israel shall dwell safely, even all the spiritual Israel of God, Jews and Gentiles; there shall be none to hurt in the holy mountain of the Lord, or any violence and oppression, wasting and destruction, anywhere; see Jeremiah 23:5;

for the mouth of the Lord of hosts hath spoken it; who speaks nothing but truth, and who is able and faithful to perform what he has spoken; and therefore all this may be depended on.

(p) T. Hieros. Peah, c. 7. fol. 20. 2.((q) T. Hieros. Beracot, c. 2. fol. 5. 1.((r) Ib. Colossians 3. (s) Shirhashirim Rabba, fol. 16. 4.

For all people will walk everyone in the name of his god,.... Till those times come before described; when many nations and people shall flock to the church, and there shall be such general peace and tranquillity as here promised; till then the nations of the earth shall retain their former religion, and the profession of it, with constancy, till they are otherwise instructed, as Aben Ezra; or till the Messiah shall turn them into the right way, as Kimchi; till that time comes, the Pagans will worship their idols, and continue in the idolatry of their ancestors; the Papists will retain their image worship, and hold to their lord god the pope, as they call him; the Mahometans will cleave to their prophet, and walk according to the rules he has left them to observe. Jarchi's note is,

"they shall go to destruction because of their idolatry;''

with which he says the Targum agrees, which is,

"all nations shall go according to the idols they have worshipped;''

or, as the king of Spain's Bible,

"they shall be guilty or condemned because they have worshipped idols:''

and we will walk in the name of the Lord our God for ever and ever; both in the mean while, and when those happy times shall come, and so through all generations as long as the world stands. This is the language of those that know the Lord, believe in him, and sincerely serve him; who determine in the strength of divine grace to continue in their profession of faith of him, in his worship and service, in his ways, truths, and ordinances, whatever others, do; and indeed are the more animated to it, when they observe how constant and steadfast idolaters, Pagans, Papists, and Mahometans, are in their false worship, both in the profession and practice of it. The Targum is,

"we will trust in the Word of the Lord our God for ever and ever;''

in Christ the essential Word; and so the phrase is expressive of faith, and a profession of faith in him; and of constant attendance upon his word and ordinances.

In that day, saith the Lord, will I assemble her that halteth,.... The Jews or Israelites so described; not from the halting of Jacob their father, as Abarbinel thinks; nor because of their halting between two opinions, worshipping both the true God and idols, as in the times of Elijah; for this will not suit with the Jews in their present state; but because they were like lame and maimed sheep, to which the allusion is; or because they were guilty of sins, which are sometimes expressed by halting, Jeremiah 20:10. The word signifies such that go sideways, and not uprightly; and fitly describes such who deviate from the ways of God, and walk not according to the divine word: now "in that day" or time before referred to, the last days of the Gospel dispensation, the Lord will convert the Jews; or "heal" these lame and maimed ones, so Jarchi interprets the word; or will gather them by his Spirit and grace to the Messiah, and assemble them into his church, and among his people, and bring them into the sheepfold, under the care of the one Shepherd, the Lord Jesus Christ:

and I will gather her that is driven out; out of the land of Israel, and scattered among the nations of the world; even driven out by the Lord himself, because of their transgressions against him; see Jeremiah 16:15;

and her that I have afflicted; with various calamities, with famine and sword, with captivity and poverty; the Targum adds,

"for the sins of my people;''

the Israelites for their idolatry, and the Jews for the rejection of the Messiah, and other sins.

And I will make her that halted a remnant,.... That is, make a reserve of her, and not utterly cut her off for her halting or sinning; that there may be a seed, a posterity descending from her, that shall serve the Lord, and appear to be a remnant according to the election of grace; which will be the persons called and gathered in the latter day:

and her that was cast afar off a strong nation; Kimchi thinks this refers to the ten tribes that were carried far off into Media and other parts, 2 Kings 17:6; who shall now be a mighty and numerous people; and especially shall be strong in a spiritual sense in the Lord, and in the power of his might, in Christ and his grace, and in the faith of him; see Isaiah 60:22;

and the Lord shall reign over them in Mount Zion from henceforth, even for ever; that is, Christ, who is Jehovah our righteousness, shall reign over the converted Jews and Israelites in the church of God, often signified by Mount Zion; where they shall be assembled, and shall acknowledge him as their King, and be subject to his word and ordinances, and never more depart from him; nor will his government over them ever cease more, Luke 1:32. This shows that this prophecy refers not to the that times of the Gospel; for then the Jews would not have him to reign over them; but to times yet to come, the last days of the Gospel dispensation.