Miquéias 4
David Guzik · Citado em PreceptAustin
Miquéias 4
Guzik - During the reign of the Messiah, there will be no more war. There will still be conflicts between nations and individuals, but they will be justly and decisively resolved by the Messiah and those who reign with Him. It isn’t the reign of the Messiah itself that will change the heart of man. Citizens of earth will still need to trust in Jesus and His work on their behalf for their personal salvation during the millennium. But war and armed conflict will not be tolerated. (Micah 4 Commentary)
Miquéias 4
Guzik - This is a proverbial expression that means prosperity and peace (1 Kings 4:25, 2 Kings 18:31). (Micah 4 Commentary) With no one to make them afraid ("there will be nothing to fear." NLT) - (See also Lev. 26:6; Jer. 30:10; 46:27; Ezek. 34:28; 39:26; Zeph. 3:13)- Why no fear? Because the threat of war, terrorism, crime and injustice will have vanished because of victorious King, the Messiah. What a striking contrast with the peace promised by the false prophets in Micah's day (Mic 3:5)! At His First Coming Messiah, the Prince of peace (Isaiah 9:6) brought peace to the world (Jn 14:27), to those who would receive it! At His Second Coming he will bring to the world peace! For (ki) (don't miss this strategic term of explanation) the mouth of the LORD of hosts (only reference to Jehovah Sabaoth in Micah) has spoken.- Micah 4:1-4 might have sounded to Micah's readers as if the prophet were dreaming of some make believe world. So Micah puts a "divine exclamation point" on his fantastic prophecies! In short - God said it. That settles it, whether they believe it or not! As Kaiser said "You just can not get any more assurance than that!" (See God's ability to accomplish what He promises = Isa 43:13) The LORD has spoken - This similar phrase is found in 30 verses - Ge 24:51; Exod 19:8; 24:3, 7; Lev 10:11; Num 15:22; Deut 6:19; 9:3; 31:3; Josh 14:12; 2 Sam 3:18; 1 Kgs 13:3; 14:11; 2 Kgs 19:21; 2 Chr 23:3; Ps 50:1; Isa 1:20; 22:25; 24:3; 25:8; 37:22; 40:5; 58:14; Jer 9:12; 13:15; 27:13; 42:19; Joel 3:8; Amos 3:1; Obad 1:18 Jamieson - Therefore it must come to pass, however unlikely now it may seem." Micah emphasizes how certain are these incredible promises! The "non-lying," trustworthy God has spoken and that settles it!
Miquéias 4
Guzik - In 1941 Franklin Roosevelt gave a famous speech about four freedoms: freedom of speech, freedom of religion, freedom from want, and freedom from fear. Micah 4:1-5 describes four freedoms: · Freedom from ignorance (He will teach us His ways) · Freedom from war (Neither shall they learn war anymore) · Freedom from want (everyone shall sit under his vine and under his fig tree) · Freedom from fear (no one shall make them afraid) (Micah 4 Commentary) Micah 4:6 "In that day," declares the LORD, "I will assemble the lame and gather the outcasts, Even those whom I have afflicted. I will Micah 2:12; Ps 38:17; Isaiah 35:3-6; Jeremiah 31:8; Ezekiel 34:13-17; Zephaniah 3:19; Hebrews 12:12,13 and I Ps 147:2; Isaiah 56:8; Jeremiah 3:18; 30:17,18; Ezekiel 34:12,13; 36:24; Ezekiel 37:21,22; 39:25-29; Luke 19:10; John 10:16 LITERAL REGATHERING OF THE NATION OF ISRAEL PROPHESIED In that day - Whenever you encounter a time phrase, take a moment to pause, ponder and interrogate the phrase, asking at least "What day?" or "What time is this?" or "What happens on that day?", etc. In this case clearly the context guides our interpretation. Micah is referring to the last of "the Last Days" (Mic 4:1, Mic 5:10). What will transpire? Jehovah (Jesus), the Messiah, promises that He will assemble the lame, etc (This day correlates with the beginning of the Millennial Reign and the restoration of the nation of Israel as promised in many OT passages - Joel 3:1-note, Dt 30:3-note, Isa 11:11-16-note Jer 30:3,18-note, Ezek 37:21,22-note, Ezek 38:14-18-note Ezek 39:25,28,29-note Am 9:14 - As an aside God clearly HAS NOT forgotten the nation of Israel and these prophecies will be literally fulfilled just as the >300 prophecies of the Messiah from Israel were fulfilled! To change from literal to allegorical interpretation just because it is the nation of Israel is a tragic trap which many saints have fallen into by adhering to the thoroughly non-Biblical false teaching of replacement theology / supersessionism!). Micah's description is one "component" of what will transpire in the Day of the Lord [clearly not a single day but a general time with a number of specific events mostly involving judgment but also involving deliverance/redemption]. The prophet Isaiah describes the two sides of this great day "For the day of vengeance was in My heart (cf Joel 3:12-16-note), and My year of redemption (which parallels "that day" in Micah 4:8) has come." (Isaiah 63:4-note) In light of God's promise of a glorious future for the lame, outcasts and afflicted Isaiah is told to… Encourage the exhausted, and strengthen the feeble. 4 Say to those with anxious heart, “Take courage, fear not. Behold, your God will come with vengeance; The recompense of God will come, but He will save you. 5 Then the eyes of the blind will be opened and the ears of the deaf will be unstopped. 6 Then the lame will leap like a deer, and the tongue of the mute will shout for joy. For waters will break forth in the wilderness and streams in the Arabah. (Isaiah 35:3-6; see similar prophecy in Jer 31:8-note, Ezek 34:16, Zeph 3:19-note) I (Jehovah= Jesus) will assemble the lame (see note below) and gather the outcasts, even those whom I have afflicted (Lxx = apotheo/apotheomai - pushed aside, thrust off from Himself, driven away - used in Ro 11:1 = "God has not rejected His people" - cf promise in 1Sa 12:22 which uses apotheo/apotheomai) - Jehovah is referring to regathering of the believing remnant of the nation of Israel when He returns as their Deliverer (cf Ro 11:25-28-note). Assemble (0622)(asaph/acaph) is used 185 times in the OT and means to gather (for any purpose, Jdg 20:11), to bring things or people to a central point (Joel 1:14, 2:16), to gather food (harvest, Ex 23:10). Asaph/acaph can also represent "bringing" things to oneself as in the future time when He gathers His chosen people to Himself (Isa 49:5). In Zeph 3:18 asaph is again used in an eschatological passage (cf Zeph 3:19-20). In some contexts asaph speaks of God gathering Israel's enemies against her! (Micah 4:11, Zech 12:3; 14:2, cp the gathering of the nations prophesied by John in Revelation 16:14-note) Asaph/acaph is used with qabats (see below) in eschatological passages predicting the regathering of the nation of Israel. Here are two more examples of asaph used in the context of a prophecy of future regathering of Israel… And He will lift up a standard for the nations And assemble (asaph) the banished ones of Israel, And will gather (qabats) the dispersed of Judah From the four corners of the earth. (Isaiah 11:12-note,). Therefore say, ‘Thus says the Lord GOD, “I will gather (qabats) you from the peoples and assemble (asaph) you out of the countries among which you have been scattered, and I will give you the land of Israel.”’ (Ezekiel 11:17-note). Comment: The OT has a number of prophetic promises from Jehovah regarding the regathering His people (e.g., Dt 30:1-5; Jer 31:7-9, Ezek 20:34, 41). Earlier Micah had used asaph and qabats (see discussion of this verb below) in the context of assembling "all of… Jacob" and gathering the remnant of Israel (Micah 2:12), also a hope filled picture predicting future regathering and deliverance of the Jewish people (the believing remnant) in the day when the Breaker returns and leads them forth in triumph (Micah 2:13). It is notable that asaph is translated in the Septuagint (Lxx) with the interesting verb sunago, which means to bring together (root of synagogue) and is used by John the Baptist explaining to his Jewish audience (see Mt 3:7) that Jesus'… "winnowing fork is in His hand and He will thoroughly clear His threshing floor, and He will gather (sunago) His wheat into the barn (believers), but He will burn up the chaff with unquenchable fire (unbelievers who suffer the second death in the eternal lake of fire, Rev 20:14-15-note). (Mt 3:12) Lame (06761)(tsela') A masculine noun indicating stumbling, a fall, a slip. It is taken by many translators to mean a fall or stumbling, used figuratively of a person falling, being overtaken (Job 18:12; Ps. 35:15; 38:17; Jer. 20:10). Tsela' is translated in Micah 4:6 in the Septuagint (Lxx) with the verb suntribo, means to crush completely, to shatter, or to break in pieces. Those are the one's Jesus will gather to Himself in the last of the Last Days, not the arrogant, haughty and proud! As an aside in Ro 16:20 suntribo means to break the strength and power of Satan once and for all! This is a strong verb which leaves no doubt as to who is the winner in this battle. Glory! Tsela' - Only 4 uses in the OT = Ge 32:31; Mic 4:6f; Zeph 3:19. One wonders if there is any allusion the the nation's name's sake, Jacob who had limp after his God encounter at Penuel. Genesis 32:31 Now the sun rose upon him just as he crossed over Penuel, and he was limping on his thigh. Zephaniah 3:19 "Behold, I (Jehovah) am going to deal at that time (Always stop and query expressions of time asking questions like "What time?," "When will this come about?", etc - This will usually "force" you to observe the preceding context. In this case it will "force" you to read the exciting end times prophecies in Zeph 3:8-18) with all your oppressors, I will save the lame and gather (same verb qabats used here in Mic 4:6 to "assemble") the outcast, and I will turn their shame into praise and renown in all the earth. Gather (06908) (qabats) is used in 120 verses in the OT and means to gather, to collect, to assemble (as for battle, Josh 9:2, Neh 4:20 or religious convocation 1Chr 11:1, Ezra 10:1,7). Qabats has two especially significant "eschatological" meanings: (1) Jehovah gathers the nations for judgment in the end times (Isa. 43:9; 66:18; Joel 3:2]) (2) Jehovah gathers His scattered people, Israel which is the picture in Micah 4:6 (See similar use in Ps 106:47; Jer 29:14; 31:10; Hos 1:11). Outcasts (05080)(nadach) means to impel, to thrust, to banish, to scatter. Nadach was used to describe the dispersion, the scattering of Israel into exile (Dt. 30:1, 4; Jer. 40:12; 43:5; 46:28; Mic. 4:6). Evil “shepherds” or leaders did not lead but rather “drove away” and scattered Israel (Jer. 23:2). Nadach is translated in the Lxx with the verb exotheo meaning to expel, drive out, push out (Acts 7:45). Baker on nadach - I. A verb meaning to banish, to drive away, to scatter. It is used in various ways to indicate the idea of forcefully removing, impelling, or driving out: of the dispersion, the scattering of Israel into exile (Deut. 30:1, 4; Jer. 40:12; 43:5; 46:28; Mic. 4:6); of driving out something in a figurative sense (Job 6:13); Zion herself was considered an outcast, one driven out (Jer. 30:17). It is used of cattle straying off (Deut. 22:1). It means to be impelled to do something, e.g., by the lure of idolatry and false gods (Deut. 4:19; 30:17); by the seduction of a harlot (Prov. 7:21).II. A verb meaning to wield, bring (against). It is used of wielding or swinging an ax against something, striking it (Deut. 19:5; 20:19), whether a person or a tree. It is used figuratively of bringing evil and destruction on something or someone (2 Sam. 15:14). (Complete Word Study Dictionary – Old Testament) Gilbrant on nadach/nadhach- The verb nādhach appears over fifty times in the Hebrew Bible. Many distinguish two roots in this entry, one which means "to scatter," "to banish" and a verb appearing only three times which means "to wield." The act of wielding an object impels the recipient of the action to move in accord with the will of the subject. The former nuance has cognates attested in Arabic, Ethiopic, Tigre, Jewish Aramaic and Middle Hebrew. The meaning "to wield" appears in three passages. It is used first in the context of manslaughter and cities of refuge, in the case of a worker in the forest who has an ax head slip off the handle, killing another (Deut. 19:5). The second is found in the description of holy war against cities of the Promised Land, as the Israelite invaders are forbidden to destroy fruit trees with an ax (Deut. 20:19). The trees were ultimately a gift of Yahweh to the Israelites when they would finally take the land. Finally, the verb appears in the narrative of the coup of David's son Absalom (2 Sam. 15:14). The passage records the decision to flee Jerusalem, so Absalom would not be able to "bring" or "wield" evil against David and his men. In many contexts, nādhach means "to be scattered." The subjects include animals (Deut. 22:1) and humans (Isa. 27:13). The Hiphil (causative) stem of the verb denotes the action of driving away. This is the case with animals (Jer. 23:2f), in this context a metaphor for the people, whom the spiritual leaders were to care for by properly instructing them. The Israelites, in accord with the curse for breaking the covenant with Yahweh, were to be scattered (Jer. 8:3). However, Yahweh had promised to restore the people should they repent of their ways and choose to serve Him (Deut. 30:1). Priests were expelled by the first king of the northern kingdom of Israel, Jeroboam I (2 Chr. 13:9), who replaced Levitical priests descended from Aaron with illegitimate ones. The lone Hophal (causative passive) stem usage occurs in the context of a prophecy against Babylon, in which it is used in a simile, comparing the fleeing armies of Babylon to a frightened deer (Isa. 13:14). The verb has one other nuance—that of being led astray or seduced. This meaning is found in a warning about the adulteress in Proverbs, who destroys rather than giving life as Wisdom does (Prov. 7:21f). The noun appears in its remaining contexts employing this nuance in religious imagery. The practice of idolatry leads astray (Deut. 4:19; 13:13; 30:17). Indeed, the wicked attempt to lead Yahweh away from his rightful throne (Ps. 62:4). (Complete Biblical Library Hebrew-English Dictionary) Nadach - 53v - NAS Usage: banish(1), banished(3), banished one(3), bring down(1), dispersed(1), drawn away(2), drive(3), driven(11), driven away(5), hunted(1), led… astray(1), outcast(2), outcasts(6), scatter(1), scattered(4), seduce(2), seduced(1), seduces(1), straying away(1), swinging(1), swings(1), thrust(1), thrust down(1), will not be cast out(1). Deut 4:19; 13:5, 10, 13; 19:5; 20:19; 22:1; 30:1, 4, 17; 2 Sam 14:13f; 15:14; 2Chr 13:9; 21:11; Neh 1:9; Job 6:13; Ps 5:10; 62:4; 147:2; Pr 7:21; Isa 8:22; 11:12; 13:14; 16:3f; 27:13; 56:8; Jer 8:3; 16:15; 23:2f, 8; 24:9; 27:10, 15; 29:14, 18; 30:17; 32:37; 40:12; 43:5; 46:28; 49:5, 36; 50:17; Ezek 4:13; 34:4, 16; Dan 9:7; Joel 2:20; Mic 4:6; Zeph 3:19. Guzik - God’s restoration is not just for the strong, but the weak and disadvantaged will especially know the blessing of His restoration (Ed: recall who Jesus came to heal - Mt 9:12, Mk 2:17). (Micah 4 Commentary) Martin - In the Tribulation, Jews will be persecuted (Da 7:25-note) and scattered (cf. Zech. 14:5); then when Christ returns they will be regathered (Mt. 24:31). (Ed: To qualify Martin's comment, the "Tribulation" he refers to characterized by "time, times, half a time," which is the last 3.5 year period of Daniel's Seventieth Week, the period Jesus designated in Mt 24:21 as the "Great Tribulation" or as Jeremiah 30:7 referred to it as the time of Jacob's Distress. A C Gaebelein - Micah 4:6-13. The regathering of all Israel then takes place. Not the boasting, proud, infidel, portion of the nation as it is today. Reform Judaism and the other apostates in the nation will suffer judgment in the future as they did in the past. But there is a feeble, God-fearing remnant, and to that remnant belong the promises. “In that day, saith the LORD, will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted.” In His grace He will make the remnant a strong nation and reign over them in the established kingdom. To Zion shall return “the first dominion,” that is, the reign and power and glory that was manifested in the monarchy under David and Solomon; only it will be greater than David’s or Solomon’s kingdom. (Annotated Bible) Lame… outcasts… afflicted - When we read this description, we as believers in Messiah cannot help but recall that we too were once crippled by a fatal fall (Ro 5:12) and were lame from birth (Ps 51:5) until the day His Spirit gave us new life in Christ by grace through faith. Oh, Lord God, may we never forgot that we too were once spiritually lame, spiritual outcasts, and spiritually afflicted, and may the Spirit use that remembrance to stir in us an unending anthem of gratitude and praise that we have now and forever become new creatures in Christ Jesus (2Cor 5:17). Hallelujah. Amen. See Spurgeon's Sermon on this passage - Mercy for the Meanest of the Flock (3201) - Micah 4:6 Micah 4:7 I will make the lame a remnant and the outcasts a strong nation, And the LORD will reign over them in Mount Zion From now on and forever. I will Mic 2:12; 5:3,7,8; 7:18; Isaiah 6:13; 10:21,22; 11:11-16; 49:21-23; 60:22; Isaiah 66:8; Hosea 1:10; Zechariah 9:13-17; 10:5-12; Romans 11:5,6,25-27 and the Ps 2:6; Isaiah 9:6,7; 24:23; Daniel 7:14,27; Joel 3:17; Luke 1:33; Revelation 11:15 I will make the lame (cf parallel passage - Zeph 3:19 which also predicts Israel's end time restoration, Lxx = suntribo = literally "rub hard together" ~ smashed, crushed, bruised) a remnant and the outcasts (hala = be removed far off; Lxx = apotheo/apotheomai) a strong nation -The exiles of the nation of Israel are compared to lame and injured sheep the Good Shepherd gathers together, heals and makes whole (cf Mk 13:27, cf Mt 23:37). McComiskey commenting on the phrase "will make" writes - "It is thus an act of grace that forms these poor exiles into a remnant and bestows on them the blessings of the Messianic Age (cf. Ro 11:1–6). Martin - in contrast with Israel’s being driven away into exile, the returned remnant (cf. Isa 37:32; Mic 2:12; 5:7–8; 7:18; Ro 9:27; 11:5) of believing Jews (cf Ro 11:25-28-note) will become a strong nation. Holman Christian Study Bible - From this godly remnant He would build a strong nation. Thus God's people could expect to suffer before being redeemed. (See Study Bible Notes in Right Column - select "Read", enter Micah 4) The prophet Zephaniah (also speaking of the last of the Last Days when Messiah returns as victorious warrior and King of kings - Rev 19:11-15, 16+) echoes this promise declaring "Jehovah has taken away His judgments against you, He has cleared away your enemies. The King of Israel, Jehovah (Jesus), is in your midst. You will fear disaster no more." (Zeph 3:15+) Related Resource: Remnant of Israel The LORD will reign over them in Mount Zion from now on and forever (cf. Ps 146:10-note; Lk 1:33; Rev 11:15-note) - In the Millennial Reign of the Messiah McComiskey - The center of God’s governmental activity will be restored and exalted Zion. Holman Christian Study Bible - The greatness of the Davidic empire in the past would return once more to Migdal-eder ( watchtower for the flock), a location near Bethlehem (Gen 35:19-21). (See Study Bible Notes in Right Column - select "Read", enter Micah 4) Micah 4:8 As for you, tower of the flock, hill of the daughter of Zion, To you it will come-- Even the former dominion will come, The kingdom of the daughter of Jerusalem. O tower The Targumist applies these words to the Messiah: "But thou, O Messiah, who art hidden because of the sins of the congregation of Zion, the kingdom shall come unto thee." Ps 48:12,13; Isaiah 5:2; Matthew 21:33; Mark 12:1 the flock or, Edar. Genesis 35:21 the strong 2 Samuel 5:7; Isaiah 10:32; Zechariah 9:12 the first Numbers 24:19; Daniel 2:44; 7:18; Obadiah 1:21; Zechariah 9:10; Ephesians 1:21; Revelation 22:5 As for you, tower of the flock- Tower (04026)(migdal) can mean "watchtower." The Septugint translates it with purgos which refers to a lookout for watching over a field or vineyard - Mk 12:1) The tower pictures an elevated place from which the "flock" can be monitored, as does a shepherd his sheep or a farmer guarding his crops from raiders. Holman Christian Study Bible - The greatness of the Davidic empire in the past would return once more to Migdal-eder (watchtower for the flock), a location near Bethlehem (Ge 35:19-21). Kaiser interprets tower as a reference to "the royal house of David (which) will be restored" in the Millennium (cp Jer 30:8, 9 "David their king", Ezek 34:23,24 - see esp verse 24 which speaks of Jehovah and David as distinct individuals). The designation flock from comparing other Scriptures and from the current context refers to Israel (see Isa 40:11, Jer 13:17, 20, Mic 5:4, Zech 10:3) The daughter of Zion - This phrase refers to those who live in Jerusalem (cf. Isa 1:8-note; Jer 4:31; Lam. 1:6; 2:13; Micah 1:13; Zech. 9:9) cf Micah 4:10, 13. To you it will come-- even the former dominion will come - Israel at her inception was to have been "the head and not the tail" (Dt 28:13,14) but it was conditioned on her obedience (Dt 28:1). Because of Israel's disobedience to God's Law (Dt 28:15, she was disciplined by God Who made her the tail not the head. However Micah predicts that in the last days, Israel's dominion over the nations will be restored (cf God's promise to not reject Israel forever - Lev 26:40-42,44+) and she will no longer be tread under foot by the nations, for the "times of the Gentiles" (See detailed discussion of the Times of the Gentiles) (Lk 21:24+) will be fulfilled at the Second Coming of Messiah. Chisholm on former dominion (kingdom) - “former dominion” can mean little else than that the Davidic kingdom will in some sense be restored to Jerusalem. By asserting this, Micah stands firmly in the tradition of the pre-exilic prophets (Isa 9:17+; Hos 3:5+; Amos 9:11+). The kingdom of the daughter of Jerusalem - "The sovereignty that belongs to Daughter Jerusalem" (NET); "Kingship will come to the Daughter of Jerusalem." (NIV) for the King of kings will reign forever and ever (Mic 4:7), "My precious Jerusalem" (NLT) Micah 4:9 "Now, why do you cry out loudly? Is there no king among you, Or has your counselor perished, That agony has gripped you like a woman in childbirth? why Jeremiah 4:21; 8:19; 30:6,7 is there Isaiah 3:1-7; Lamentations 4:20; Hosea 3:4; 10:3; 13:10,11 for Isaiah 13:8; 21:3; 26:17; Jeremiah 22:23; 30:6; 50:43 Now - This expression of time describes a "time change" - Micah goes from the far future back to the pathetic present as he prophesies of Judah's coming punishment as a prisoner in Babylon. Remember that in 700BC Babylon was not even the reigning world power and yet this prophecy was perfectly fulfilled. We can trust every promise of God, for the trustworthy God stands behind His Word to perfectly fulfill it in His time. Why do you cry out loudly? Is there no king among you, or has your counselor perished - Micah 4:9-10 refer to Judah's 70 year period of captivity in Babylon (Mic 4:10). Judah would have no king or counselor in exile! That agony (pain, writing, anguish) has gripped you like a woman in childbirth? - Why? Because of their embarrassing exile to Babylon (cf. Jer. 4:31; 6:24; 13:21; 22:23; 30:6; 49:24; 50:43). Like the process of the pain of parturition (childbirth), the culmination will bring blessing forevermore. Micah 4:10 Writhe and labor to give birth, Daughter of Zion, Like a woman in childbirth; For now you will go out of the city, Dwell in the field, And go to Babylon. There you will be rescued; There the LORD will redeem you From the hand of your enemies. and labour Isaiah 66:7-9; Hosea 13:13; John 16:20-22 shalt thou 2 Kings 20:18; 25:4; 2 Chronicles 33:11; 36:20; Hosea 1:10; 2:14; Revelation 12:14 there shalt Micah 7:8-13; Ezra 1:1,2; Isaiah 45:13; 48:20; 52:9-12; Zechariah 2:7-9 redeem Psalms 106:10; Jeremiah 15:21 Writhe and labor to give birth, daughter of Zion - The citizens of Jerusalem (see comment on Mic 4:8, 1:13) would be able to do nothing to stop the "birth" process, once labor had begun! Like a woman in childbirth; For now you will go out of the city, dwell in the field - Always pause to ponder "for" (term of explanation) which explains the comparison to a woman in labor - the "birth" so to speak would be not a baby but a Babylonian exile! And go to Babylon. There you will be rescued… redeem - Micah (ca 700BC) predicts Judah's exile to Babylon (605-586) over 100 years prior her exile! Notice how in one verse we see a "time gap" in Micah's prophecy of the exile from the Land of Israel and then (skipping over the 70 years in captivity) their return to the Land of Israel. (See concept of a "time gap") W A Criswell - In a remarkable prophecy, Micah foresees the Babylonian Exile of the Jews, which took place in the sixth century. He makes it clear that the Exile and return have to take place before the messianic age. Guzik - As is common in the prophets, Micah intertwines ages - having just spoken of the Millennial Earth, now he speaks of Israel’s deliverance from Babylonian captivity. There the LORD will redeem (Heb = natsal - 05337; Lxx = rhuomai = snatch from danger, evil or an enemy) you from the hand of your enemies - Micah predicts Judah's release from exile by the edict of King Cyrus of Persian (ca 538BC) (God stirred the heart of Cyrus to fulfill this prediction - Ezra 1:1, Isa 44:28, Pr 21:1-note) A C Gaebelein - Micah 4:10 goes beyond the Babylonian captivity, for it could not be said that the Lord redeemed in that past captivity Israel from the hands of her enemies. Nor was it true then that many nations were gathered against her. The Babylonian captivity is a type of the greater dispersion throughout this present age. When it ends, as it will end, the Lord will then redeem His people and deal in judgment with the opposing nations which finally gather against Jerusalem. (See the annotations of the last chapters of Zechariah.) He gathers the nations for the harvest time, when the sheaves are to be threshed. The daughter of Zion is to trample on them and beat them, and the grain, the riches of the Gentiles, will be consecrated unto the Lord. In connection with Micah 4:11-13 the following Scriptures should be read and studied with the annotations:Joel 3:1-21; Ezekiel 38:1-23; Zechariah 12:1-14. (Annotated Bible) Micah 4:11 And now many nations have been assembled against you Who say, 'Let her be polluted, And let our eyes gloat over Zion.' many Isaiah 5:25-30; 8:7,8; Jeremiah 52:4; Lamentations 2:15,16; Joel 3:2-15 let our Micah 7:10; Obadiah 1:12 And now many nations have been assembled against you (Israel) (cf Joel 3:2-15) - While this verse alone could point to Micah's day, the context (Mic 4:11-13) supports the premise that now Micah jumps from the preceding prophecy which historically would have a near fulfillment (in 100+ years Mic 4:9-10 will be fulfilled with Judah's exile to Babylon) to a distant future time when the nations come against Israel. From other Scriptures, this gathering of many nations against Israel (Zion) corresponds to the Time of Jacob's Distress, (Jer 30:7), that time which Jesus designated as the "Great Tribulation," (Mt 24:21), which corresponds to the last 3.5 years of the Seven Year Tribulation (Daniel's Seventieth Week). At this time, the "kings of the whole world" are gathered together (by demonic spirits) "for the war of the great day of God, the Almighty" in "the place which in Hebrew is called Har-Magedon" or Mount of Megiddo (popularly referred to as Armageddon) (Diagram of the sequence of events in the Campaign of Armageddon)" (Rev 16:13-16-see notes discussing this great battle)
Miquéias 4
Guzik - When the Lord restores Zion, He will restore them in strength - a strong as an ox with an iron horn. This has its ultimate fulfillment in the Millennium when Israel will be lifted up as a “superpower” among the nations. Ryrie explains Mic 4:11-13 - This passage looks further ahead, to the great campaign of Armageddon immediately preceding the second coming of Christ and the millennial kingdom. There the world will be lined up against Israel, but God will give Israel victory, using horn of iron and hoofs of bronze." That you may devote to the LORD their unjust gain and their wealth to the Lord of all the earth (a great Name - Ps 97:5-note; Zech 4:14; 6:5) - Kaiser explains "devote" - Following the custom of setting aside a portion of one’s spoils to the deity that secured the victory for the nation, victorious Israel sets aside a portion of her gain for the temple of the Lord (v. 13c; cf. Isa. 60:1–9). DISCLAIMER: Before you consult commentaries, sermons or other resources, first consult the Word of God, studying the Scriptures diligently (2Ti 2:15-note) and inductively (See inductive Bible study) in dependence on your Teacher, the Holy Spirit, Who Jesus promised would guide us into all truth (John 16:13). THOUGHTS ON INTERPRETATION OF PROPHETIC BOOKS In regard to the OT Prophetic books such as Isaiah, Jeremiah, Daniel, and the 12 "Minor" Prophets, remember that the most accurate interpretation is derived by applying the following principles: (1) Read the Scripture literally (unless the text is clearly figurative, e.g., Jesus said "I am the door… " Jn 10:9). If one interprets a text symbolically (allegorically, figuratively, spiritualizing) when that text makes good sense literally, one potentially opens themselves to the danger of inaccurate interpretation, for then the question arises as to who's "symbolic" interpretation is correct and how imaginative one should be in evaluating a "supposed symbol"? Many of the commentaries and sermons on the OT prophetic books unfortunately are replete with non-literal interpretations (except when it comes to Messianic Passages, which are usually interpreted literally). Therefore the watchword when reading any commentary on Old Testament prophecy is caveat emptor ("buyer beware"). Read all commentaries like the Bereans (Acts 17:11-note). (2) Study the context which is always "king" in interpretation (don't take verses out of context.) (3) Passages addressed to Israel should be interpreted as directed to the literal nation of Israel and should not be interpreted as addressed to the NT Church, an entity not mentioned in the Old Testament. The promises of Jehovah to the nation of Israel (e.g., see Millennial Promises) remain valid (Jer 31:35, 36, 37, Nu 23:19, Lk 21:33) and have not been passed on to the NT Church because Israel has "defaulted" (See study Israel of God). Remember that while Scripture has only one correct interpretation, there can be many legitimate applications (See Application), and therefore the OT prophetic books are extremely applicable in the lives of NT believers. (4) Scripture is always the best commentary on Scripture. While an attempt has been made to list resources that adhere to these basic interpretative guidelines, not all the works listed in these collections have been read in detail. Therefore should you discover a resource you feel is NOT conservative and/or orthodox, please email your concerns. Related Resources: Inductive Bible Study - Guidelines to Assure Accurate Interpretation Inductive Bible Study Interpretation of Prophetic Scripture Interpretative Views of the Revelation of Jesus Christ Allegorical Interpretation - Tony Garland Interpreting Symbols - Tony Garland Basic Considerations in Interpreting Prophecy - John Walvoord Millennium - Biblical descriptions of this time on earth, primarily from the OT prophets BIBLIOGRAPHY Allen, Leslie C., The Books of Joel, Obadiah, Jonah, and Micah, Wm. B. Eerdmans Publishing Co, 1976, The New International Commentary on the Old Testament (One of the top 5 Commentaries on the Book of Micah) Baker, Warren; Carpenter, Eugene E., The Complete Word Study Dictionary: Old Testament, AMG Publishers, 2003. Barker, Kenneth L.: Micah, Nahum, Habakkuk, Zephaniah- An Exegetical and Theological Exposition of Holy Scripture (New American Commentary) Nashville: Broadman & Holman Publishers., 2001, 1999 Biblical Studies Press, The NET Bible Notes on Micah, 2006 (also synchronizes with Constable's notes) Constable, Thomas, Expository Notes on Micah 1-7 Davis, Dale Ralph, A Study Commentary on Micah, Evangelical Press, 2010 Harris, R. Laird; Archer, Gleason L., Jr.; Waltke, Bruce K.: Theological Wordbook of the Old Testament (TWOT); Moody Press, 2003 Kaiser, W. C.: The Preacher's Commentary Series, Volume 23: Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi: Thomas Nelson Inc., 1992. Hindson, Ed and Kroll, Woodrow: King James Version Bible Commentary Nashville: Thomas Nelson; 2005. Martin, John The Bible Knowledge Commentary (Old Testament) Wheaton, IL: Victor Books. McComiskey, Thomas: The Expositor's Bible Commentary, Vol. 7- Daniel and the Minor Prophets McComiskey, Thomas Edward: The Minor Prophets: An Exegetical and Expository Commentary, Baker Academic, Grand Rapids, MI, 2009 MacKay, John L., Jonah, Micah, Nahum, Habakkuk and Zephaniah (Focus on the Bible Commentary), Christian Focus Publications, 2008. McGee, J Vernon Micah Commentary - Thru the Bible Commentary (Mp3's format only) Patterson, Richard D.; Hill, Andrew E: Cornerstone Biblical Commentary, Vol 10: Minor Prophets, Hosea–Malachi, Tyndale House Publishers, 2008 Phillips, John, Exploring the Minor Prophets. Kregel, 2002 Swanson, James: A Dictionary of Biblical Languages with Semantic Domains- Hebrew Wiersbe, Warren: Be Concerned (Micah)- Making a Difference in Your Lifetime. David C Cook. 2010 Wiseman, Donald J.; Alexander, T. Desmond; Waltke, Bruce K., Obadiah, Jonah and Micah: an introduction and commentary, InterVarsity Press, 1988,Tyndale Old Testament Commentaries