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Mic 4:1-13.
英文原文
Mic 4:1-13.
TRANSITION TO THE GLORY, PEACE, KINGDOM, AND VICTORY OF ZION.
1-3. Almost identical with
Isa 2:2-4.
the mountain of the house of the Lord--which just before
(Mic 3:12)
had been doomed to be a wild forest height. Under Messiah, its elevation is to be not that of situation, but of moral dignity, as the seat of God's universal empire.
people shall flow into it--In Isaiah it is "all nations": a more universal prophecy.
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3. 责备——即使人知罪（
约 16:8, 9）；并以审判使之屈服（
诗 2:5, 9; 110:5, 6；
启 2:27; 12:5）。
多民……远方强国——在
赛 2:4
作“列国……多民”。
英文原文
3. rebuke--convict of sin
(Joh 16:8, 9);
and subdue with judgments
(Ps 2:5, 9; 110:5, 6; Re 2:27; 12:5).
many people . . . strong nations afar off--In
Isa 2:4
it is "the nations . . . many people."
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4. 人人都要坐在自己葡萄树下云云——即享受最兴盛太平（
王上 4:25；
亚 3:10）。
提“葡萄树”与“无花果树”而不提房屋，是表示无需躲藏之处；人即便在田野和空旷之处也必安全。
万军之耶和华已经说了——故此无论现在看来多么不可能，这事必成就。
英文原文
4. sit every man under his vine, &c.--that is, enjoy the most prosperous tranquillity
(1Ki 4:25; Zec 3:10).
The "vine" and "fig tree" are mentioned rather than a house, to signify, there will be no need of a covert; men will be safe even in the fields and open air.
Lord of hosts hath spoken it--Therefore it must come to pass, however unlikely now it may seem.
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5. 因为——不如作：虽然万民各奉自己神的名而行，我们（散居的犹太人）却要奉耶和华的名而行。希伯来文介词在旁注，
创 8:21；
出 13:17；
书 17:18
中即如此用法。
被掳犹太人的决心是：因耶和华在我国与民族倾覆之时仍赐如此荣耀归回的盼望，我们虽为现今在力量与人数上强于我们的周围列国各随其神而行，却必凭他的应许笃信不渝地坚持对他的真敬拜[罗森米勒（Rosenmuller）]。犹太人在巴比伦之掳中已彻底脱离偶像，同样，他们在目前漫长的分散中也将完全治愈不信（
亚 10:8-12）。
英文原文
5. For--rather, Though it be that all people walk after their several gods, yet we (the Jews in the dispersion) will walk in the name of the Lord. So the Hebrew particle means in the Margin,
Ge 8:21; Ex 13:17; Jos 17:18.
The resolution of the exile Jews is: As Jehovah gives us hope of so glorious a restoration, notwithstanding the overthrow of our temple and nation, we must in confident reliance on His promise persevere in the true worship of Him, however the nations around, our superiors now in strength and numbers, walk after their gods [ROSENMULLER]. As the Jews were thoroughly weaned from idols by the Babylonian captivity, so they shall be completely cured of unbelief by their present long dispersion
(Zec 10:8-12).
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6. 那瘸腿的我必聚集——这是希伯来文习语中阴性代中性，即凡瘸腿的：源自长途跋涉而疲惫的羊的比喻：指以色列一切受苦的被掳者（
结 34:16；
番 3:19）。
我所赶散的——以色列一切被逐出的人。他们被称为“耶和华的羊群”
（耶 13:17；
结 34:13; 37:21）。
英文原文
6. assemble her that halteth--feminine for neuter in Hebrew idiom, "whatever halteth": metaphor from sheep wearied out with a journey: all the suffering exiles of Israel
(Eze 34:16; Zep 3:19).
her . . . driven out--all Israel's outcasts. Called "the Lord's flock"
(Jer 13:17; Eze 34:13; 37:21).
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7. 我必使那瘸腿的成为余民——我必使一群不致灭亡的余民存留。
耶和华必……在……锡安……作王——大卫的国度必在弥赛亚的位格中复兴，他既是大卫的后裔，又是耶和华
（赛 24:23）。
直到永远——
（赛 9:6, 7；
但 7:14, 27；
路 1:33；
启 11:15）。
英文原文
7. I will make her that halted a remnant--I will cause a remnant to remain which shall not perish.
Lord shall reign . . . in . . . Zion--David's kingdom shall be restored in the person of Messiah, who is the seed of David and at the same time Jehovah
(Isa 24:23).
for ever--
(Isa 9:6, 7; Da 7:14, 27; Lu 1:33; Re 11:15).
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8. 羊群的高台——承接羊的比喻（见
弥 4:6
注释）。
耶路撒冷被称为“高台”，王与牧者从其上观看护卫羊群：既指属灵的耶路撒冷，即如今的教会，其高台般的高举在于教义与实践
（歌 4:4，“你的颈项好像大卫的楼”），也指日后字面的耶路撒冷
（耶 3:17）。
大牧场上常立一高木楼，以便俯瞰全群。哲罗姆（Jerome）将“羊群”的希伯来文 Eder 或 Edar 视为专有名词，即伯利恒附近的一村，用以指伯利恒，而伯利恒乃用以代表大卫的王朝（
弥 5:2；
比较
创 35:21）。
但“锡安女儿保障”这一解释性词语印证了英文译本。
保障——希伯来文作“俄斐勒”；锡安山上一处不可攻克的高地
（代下 27:3; 33:14；
尼 3:26, 27）。
权柄……必归于你，就是耶路撒冷女儿的国——即从前由你行使的政权必再归于你。“耶路撒冷女儿的国必归于你”，不如作“耶路撒冷女儿的国必再临”，即如在十支派叛离之前大卫治下的情形。
英文原文
8. tower of the flock--following up the metaphor of sheep (see on
Mic 4:6).
Jerusalem is called the "tower," from which the King and Shepherd observes and guards His flock: both the spiritual Jerusalem, the Church now whose tower-like elevation is that of doctrine and practice
(So 4:4,
"Thy neck is like the tower of David"), and the literal hereafter
(Jer 3:17).
In large pastures it was usual to erect a high wooden tower, so as to oversee the flock. JEROME takes the Hebrew for "flock," Eder or Edar, as a proper name, namely, a village near Beth-lehem, for which it is put, Beth-lehem being taken to represent the royal stock of David
(Mic 5:2;
compare
Ge 35:21).
But the explanatory words, "the stronghold of the daughter of Zion," confirm English Version.
stronghold--Hebrew, "Ophel"; an impregnable height on Mount Zion
(2Ch 27:3; 33:14; Ne 3:26, 27).
unto thee shall . . . come . . . the first dominion--namely, the dominion formerly exercised by thee shall come back to thee.
kingdom shall come to the daughter of Jerusalem--rather, "the kingdom of the daughter of Jerusalem shall come (again)"; such as it was under David, before its being weakened by the secession of the ten tribes.
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9. 对锡安女儿说的，她因迦勒底人逼近而惊惶。
你中间没有王么？——讥诮地问。她中间有王，但他和他的谋臣都无力设计逃路，故等于没有[莫勒（Maurer）]。或作：锡安的痛苦是因她的王被夺去
（耶 52:9；
哀 4:20；
结 12:13）
[加尔文（Calvin）]。前一种或许更可取（比较
耶 49:7）。
然而后者更好地描述了锡安在现今漫长的分散中所处的无王状态
（何 3:4, 5）。
英文原文
9. Addressed to the daughter of Zion, in her consternation at the approach of the Chaldeans.
*is there no king in thee?*--asked tauntingly. There is a king in her; but it is the same as if there were none, so helpless to devise means of escape are he and his counsellors [MAURER]. Or, Zion's pains are because her king is taken away from her
(Jer 52:9; La 4:20; Eze 12:13)
[CALVIN]. The former is perhaps the preferable view (compare
Jer 49:7).
The latter, however, describes better Zion's kingless state during her present long dispersion
(Ho 3:4, 5).
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10. 受痛苦、劬劳——延续孕妇的比喻。你的拯救来到之前，你必经历苦楚。我不禁止你忧愁，而是要给你安慰。神虽眷顾他的儿女，但他们不可指望免去患难，而当为之预备。
从城里出来——指城陷之时。故“出来”亦见于
王下 24:12；
赛 36:16。
住在田野——即住在没有防御的城外的空旷乡野。在迦巴鲁河边
（诗 137:1；
结 3:15）。
巴比伦——弥迦与以赛亚一样，越过当时存在的亚述王朝，望向巴比伦王朝，以及犹大在其下的被掳与归回
（赛 39:7; 43:14; 48:20）。
他们若如唯理派所言只是精明的政客，其预言必限于现存的亚述王朝范围。但能预见巴比伦日后霸权及其与犹大的关系，证明他们是受灵感的先知。
那里……那里——强调重复。你受难之地正是你蒙救之地。在仇敌之中、一切指望似已断绝之处，那里拯救者居鲁士必出现（比较
士 14:14）。
居鲁士又是那位终必恢复以色列的更大拯救者之预表。
英文原文
10. Be in pain, and labour--carrying on the metaphor of a pregnant woman. Thou shalt be affected with bitter sorrows before thy deliverance shall come. I do not forbid thy grieving, but I bring thee consolation. Though God cares for His children, yet they must not expect to be exempt from trouble, but must prepare for it.
go forth out of the city--on its capture. So "come out" is used
2Ki 24:12; Isa 36:16.
dwell in the field--namely, in the open country, defenseless, instead of their fortified city. Beside the Chebar
(Ps 137:1; Eze 3:15).
Babylon--Like Isaiah, Micah looks beyond the existing Assyrian dynasty to the Babylonian, and to Judah's captivity under it, and restoration
(Isa 39:7; 43:14; 48:20).
Had they been, as rationalists represent, merely sagacious politicians, they would have restricted their prophecies to the sphere of the existing Assyrian dynasty. But their seeing into the far-off future of Babylon's subsequent supremacy, and Judah's connection with her, proves them to be inspired prophets.
there . . . there--emphatic repetition. The very scene of thy calamities is to be the scene of thy deliverance. In the midst of enemies, where all hope seems cut off, there shall Cyrus, the deliverer, appear (compare
Jud 14:14).
Cyrus again being the type of the greater Deliverer, who shall finally restore Israel.
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11. 许多国——组成巴比伦大军的属国百姓；也包括以东、亚扪等因犹大倾覆而欢喜的
（哀 2:16；
俄 11-13）。
玷污——出自处女的比喻。让她被玷污（即被暴力和流血所凌辱），让我们的眼目侮辱地观看她的羞耻与悲哀
（弥 7:10）。
她的仇敌想以眼饱览她的灾难。
英文原文
11. many nations--the subject peoples composing Babylon's armies: and also Edom, Ammon, &c., who exulted in Judah's fall
(La 2:16; Ob 11-13).
defiled--metaphor from a virgin. Let her be defiled (that is, outraged by violence and bloodshed), and let our eye gaze insultingly on her shame and sorrow
(Mic 7:10).
Her foes desired to feast their eyes on her calamities.
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12. 耶和华的意念——他的不可测度的智慧掌管表面上的灾难，终使之成为他百姓的益处，这正是日后以色列归回（巴比伦之归回为其预表）的根据，记于
赛 55:8；
比较
弥 4:3, 12, 13，
证明以色列——而非仅指基督教会——才是预言的最终对象；
罗 11:13
亦然。
神的旨意是一时以仇敌为鞭惩治他的百姓，然后借他百姓的手毁灭仇敌。
将他们聚拢如……禾捆——那为毁灭锡安而聚集自己的（
弥 4:11），
耶和华必为受锡安毁灭而“聚集”（
弥 4:13），
如为要打禾而聚拢的禾捆（比较
赛 21:10；
耶 51:33）。
希伯来文为单数，“禾捆”。无论仇敌数目多大，他们都不过如一捆等待被打禾者践踏的禾捆[加尔文（Calvin）]。打禾是用脚践踏而成；故以脚践踏并打碎仇敌的比喻十分贴切。
英文原文
12. thoughts of the Lord--Their unsearchable wisdom, overruling seeming disaster to the final good of His people, is the very ground on which the restoration of Israel hereafter (of which the restoration from Babylon is a type) is based in
Isa 55:8;
compare with
Mic 4:3, 12, 13,
which prove that Israel, not merely the Christian Church, is the ultimate subject of the prophecy; also in
Ro 11:13.
God's counsel is to discipline His people for a time with the foe as a scourge; and then to destroy the foe by the hands of His people.
gather them as . . . sheaves--them who "gathered" themselves for Zion's destruction
(Mic 4:11)
the Lord "shall gather" for destruction by Zion
(Mic 4:13),
like sheaves gathered to be threshed (compare
Isa 21:10; Jer 51:33).
The Hebrew is singular, "sheaf." However great the numbers of the foe, they are all but as one sheaf ready to be threshed [CALVIN]. Threshing was done by treading with the feet: hence the propriety of the image for treading under foot and breaking asunder the foe.
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13. 打——即毁灭耶和华作为“禾捆”所“聚拢”的你的仇敌
（赛 41:15, 16）。
你的角——锡安被比作踹谷的牛，牛的力量在于角，故给她铁角暗示她的力量（比较
王上 22:11）。
打碎多民——
（但 2:44）。
我必将他们的财宝献给耶和华——神使列国服于锡安，不是为她自私的扩张，而是为他的荣耀
（赛 60:6, 9；
亚 14:20，
与之比较
赛 23:18），
并为他们终极的益处；故此处他不仅称为以色列的神，更称为“全地的主”。
英文原文
13. thresh--destroy thy foes "gathered" by Jehovah as "sheaves"
(Isa 41:15, 16).
thine horn--Zion being compared to an ox treading corn, and an ox's strength lying in the horns, her strength is implied by giving her a horn of iron (compare
1Ki 22:11).
beat in pieces many--
(Da 2:44).
I will consecrate their gain unto the Lord--God subjects the nations to Zion, not for her own selfish aggrandizement, but for His glory
(Isa 60:6, 9; Zec 14:20,
with which compare
Isa 23:18)
and for their ultimate good; therefore He is here called, not merely God of Israel, but "Lord of the whole earth."
弥 4:1-13.
转入锡安的荣耀、平安、国度与得胜。
1-3. 几乎与
赛 2:2-4
完全相同。
万民之耶和华的殿的山——就是此前（
弥 3:12
）被判定要沦为荆棘丛林高处的所在。在弥赛亚之下，它的升高不是地势的升高，而是作为神普世国度之宝座所具有的道德威严的升高。
万民都要归向这山——在以赛亚书中作“万国”，是更普遍的预言。