Micah 2:12

“Promise of Future Restoration”· Micah 2:12–13
Translation
King James Version
¶ I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as the flock in the midst of their fold: they shall make great noise by reason of the multitude of men.
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KJV (with Strong's)
I will surely H622 assemble H622, O Jacob H3290, all of thee; I will surely H6908 gather H6908 the remnant H7611 of Israel H3478; I will put H7760 them together H3162 as the sheep H6629 of Bozrah H1223 H1224, as the flock H5739 in the midst H8432 of their fold H1699: they shall make great noise H1949 by reason of the multitude of men H120.
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Complete Jewish Bible
"I will assemble all of you, Ya'akov; I will gather the remnant of Isra'el, I will put them together like sheep in a pen, like a herd in its pasture - it will hum with the sounds of people."
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Berean Standard Bible
I will surely gather all of you, O Jacob; I will collect the remnant of Israel. I will bring them together like sheep in a pen, like a flock in the midst of its pasture— a noisy throng.
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American Standard Version
I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as a flock in the midst of their pasture; they shall make great noise by reason of the multitude of men.
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World English Bible Messianic
I will surely assemble, Jacob, all of you; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as a flock in the midst of their pasture; they will swarm with people.
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Geneva Bible (1599)
I will surely gather thee wholy, O Iaakob: I will surely gather the remnant of Israel: I will put them together as the sheepe of Bozrah, euen as the flocke in the mids of their folde: the cities shall be full of brute of the men.
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Young's Literal Translation
I do surely gather thee, O Jacob, all of thee, I surely bring together the remnant of Israel, Together I do set it as the flock of Bozrah, As a drove in the midst of its pasture, It maketh a noise because of man.
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Русский · Synodal
Непременно соберу всего тебя, Иаков, непременно соединю остатки Израиля, совокуплю их воедино, как овец в Восоре, как стадо в овечьем загоне; зашумят они от многолюдства.
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See also
Михей 4:6Михей 4:7Иеремия 31:7Иеремия 31:10Иезекииль 36:37Иезекииль 37:21Иеремия 23:3
In the KJVVerse 22,608 of 31,102 · 72.7%

Study This Verse

Summary

Micah 2:12 offers a profound promise of future restoration and divine gathering for Israel, contrasting sharply with the preceding pronouncements of judgment. Despite the nation's unfaithfulness and impending exile, God declares His unwavering commitment to reassemble His scattered people, bringing them together in safety, unity, and abundance, likened to a thriving flock in a secure fold, culminating in a joyful, bustling multitude. This verse serves as a powerful beacon of hope, highlighting God's sovereign initiative in fulfilling His covenant promises.

Context

Literary Context

Micah 2:12 stands as a striking declaration of hope amidst a chapter primarily dedicated to severe indictments against the people of Israel and Judah. Chapters 1 and 2 detail the prophet's condemnation of the ruling elite, false prophets, and the general populace for their idolatry, social injustice, and oppression of the poor. Micah 2:1-5 describes the covetousness and violent dispossession of land, followed by a pronouncement of divine judgment leading to exile. Micah 2:6-11 addresses the false prophets who silenced true prophetic warnings, preferring messages of peace and prosperity regardless of the people's sin. Within this grim context of impending desolation, verse 12 abruptly shifts the tone, introducing a future, divinely orchestrated restoration. This pattern of interwoven judgment and hope is characteristic of prophetic literature, demonstrating God's justice alongside His ultimate faithfulness to His covenant.

Historical & Cultural Context

Micah prophesied during the reigns of Jotham, Ahaz, and Hezekiah (c. 750-700 BC) in Judah, a period marked by significant political instability, moral decay, and the looming threat of Assyrian expansion. The northern kingdom of Israel was on the verge of collapse, eventually falling to Assyria in 722 BC, leading to the scattering of its people. Judah itself faced similar threats and moral decline. The imagery of "sheep of Bozrah" is culturally significant. Bozrah was a prominent city in Edom, known for its fertile pastures and large, prosperous flocks, symbolizing a place of abundance and security for livestock. The concept of "gathering" was deeply resonant for a people who had experienced or were about to experience scattering due to conquest and exile, highlighting the profound reversal of their fortunes promised by God. The "fold" represents a place of safety and protection from predators and enemies, a stark contrast to the vulnerability of a scattered flock.

Key Themes

This verse powerfully contributes to several overarching themes in Micah and broader prophetic literature. Firstly, it underscores the sovereignty and faithfulness of God; the repeated "I will" emphasizes that this restoration is entirely God's initiative, not dependent on human merit or effort. Secondly, it highlights the theme of the remnant; God promises to gather "the remnant of Israel," indicating that while many will face judgment, a faithful core will be preserved and restored, as seen in Isaiah 10:20-22. Thirdly, the imagery of the flock and fold speaks to themes of unity, security, and divine care; God acts as the ultimate Shepherd, bringing His people together into a place of safety and abundance, echoing the shepherd imagery found in Psalm 23. Finally, the "multitude of men" points to future prosperity and blessing, signifying a reversal of the desolation and depopulation threatened by judgment, reflecting God's promise to multiply His people, a theme foundational to the Abrahamic covenant in Genesis 12:2.

Exposition and Analysis

Key Word Analysis

assemble / gather ʼâçaph H622 / qâbats H622

These two verbs are used synonymously and emphatically in the verse ("I will surely assemble," "I will surely gather"), highlighting the divine initiative and certainty of the restoration. ʼâçaph (H622) means to gather for any purpose, to receive, or take away, often implying a comprehensive collection. qâbats (H6908) means to grasp or collect, emphasizing the act of bringing disparate elements together. Their combined use underscores God's active and complete re-gathering of His scattered people, reversing the scattering caused by judgment and exile.

remnant shᵉʼêrîyth H7611

This term refers to a remainder or residual portion that survives or is left over. In prophetic literature, the "remnant" often signifies a faithful core of God's people who endure judgment and are preserved for future blessing and the continuation of God's redemptive plan. It implies that not all will return, but a significant and chosen portion will be brought back, ensuring the continuity of God's covenant people.

Bozrah botsrâh H1223 / Botsrâh H1223

This word, derived from a root meaning "enclosure," refers to a sheepfold or, more specifically, a prominent city in Edom known for its rich pastures and large flocks. The comparison "as the sheep of Bozrah" evokes an image of a vast, thriving, and well-tended flock, symbolizing the abundance, security, and prosperity that God will bestow upon His re-gathered people. It contrasts their previous scattered and vulnerable state with a future of divine protection and flourishing.

Verse Breakdown

"I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel;"

This opening declaration establishes the divine speaker ("I will") and the absolute certainty of the action ("surely"). The use of both "Jacob" (representing the entire nation, including its historical roots) and "the remnant of Israel" (specifying the surviving portion) emphasizes the comprehensive yet selective nature of God's gathering. It signifies a reversal of the scattering caused by sin and judgment, initiated solely by God's sovereign will and faithfulness.

"I will put them together as the sheep of Bozrah, as the flock in the midst of their fold:"

This clause introduces powerful pastoral imagery. God promises to "put them together" (Hebrew yachad, meaning "unitedly," "together"), emphasizing unity. The comparison to "the sheep of Bozrah" evokes a vast, prosperous, and well-managed flock, while "the flock in the midst of their fold" signifies security, protection, and belonging. This imagery portrays a people no longer scattered and vulnerable, but unified, safe, and flourishing under God's watchful care.

"they shall make great noise by reason of [the multitude of] men."

The final clause describes the outcome of this divine gathering. The "great noise" (Hebrew hûwm, to make an uproar, be tumultuous) is not one of distress but of vibrant activity, bustling life, and perhaps joyful celebration, resulting from the "multitude of men" (Hebrew ʼâdâm, a human being, mankind). This signifies a vast increase in population, a thriving community, and a reversal of the desolation and depopulation that judgment would bring, indicating God's blessing of fruitfulness and abundance upon His restored people.

Literary Devices

Micah 2:12 employs several potent literary devices to convey its message of hope and restoration. The most prominent is Imagery, particularly the pastoral imagery of "sheep of Bozrah" and "flock in the midst of their fold." This vivid imagery creates a strong visual of a vast, secure, and thriving community, contrasting sharply with the scattered and vulnerable state of a people in exile. It evokes feelings of comfort, protection, and provision under a caring Shepherd. Repetition is also key, with the emphatic "I will surely assemble" and "I will surely gather" underscoring God's unwavering resolve and sovereign initiative in the restoration. This repetition reinforces the certainty of the divine promise. Furthermore, the verse uses Metaphor, comparing the re-gathered people to a large, prosperous flock, which conveys the ideas of abundance, unity, and divine care without explicitly stating them. Finally, the phrase "make great noise by reason of the multitude of men" employs Hyperbole or Synecdoche to emphasize the sheer scale and vibrancy of the restored community, suggesting a population so numerous and active that their collective sound is significant.

Theological and Thematic Connections

Micah 2:12 is a powerful testament to God's enduring covenant faithfulness and His ultimate plan for the restoration of His people, even in the face of their sin and impending judgment. It underscores the divine prerogative in salvation – "I will surely assemble," "I will surely gather" – highlighting that human effort cannot achieve what only God's sovereign power can. This promise of gathering a "remnant" speaks to God's preserving grace, ensuring that His redemptive purposes will not be thwarted. The imagery of a secure and numerous flock points to God's desire for His people to experience unity, safety, and flourishing under His care, a theme that resonates throughout biblical history, from the formation of Israel to the establishment of the church.

Jeremiah 23:3Ezekiel 34:13Zephaniah 3:19-20

Reflection and Application

Micah 2:12 offers profound encouragement and a bedrock of hope for believers navigating challenging times. Just as God promised to gather a scattered and judged Israel, He remains faithful to His promises to His people today, even when circumstances seem bleak, or we feel isolated and vulnerable. This verse reminds us that our ultimate security and unity come not from human institutions or efforts, but from God's sovereign hand. It calls us to trust in His unwavering commitment to His covenant, knowing that He is actively working to bring His people together, to protect them, and to cause them to flourish. In moments of personal brokenness, spiritual wandering, or societal division, this passage reassures us that God is the ultimate gatherer, capable of bringing order out of chaos, unity out of fragmentation, and hope out of despair. It invites us to find our place within His "fold," the community of believers, where we are safe, cherished, and part of a growing multitude that will ultimately make a "great noise" of praise and worship.

Questions for Reflection

  1. How does the "I will" emphasis in this verse challenge or comfort you regarding God's active involvement in your life and in the world?
  2. In what ways might you be experiencing a sense of being "scattered" or vulnerable, and how does the imagery of God gathering His flock into a secure fold speak to that feeling?
  3. What does the concept of God preserving a "remnant" teach us about His grace and faithfulness, even amidst judgment?
  4. How can we, as part of God's gathered people today, contribute to the "great noise" of His kingdom, whether through worship, witness, or service?

FAQ

What is the significance of "Bozrah" in this verse?

Bozrah was a prominent city in Edom, renowned for its fertile pastures and large, thriving flocks of sheep. By comparing the re-gathered people of Israel to "the sheep of Bozrah," the prophet Micah uses a powerful metaphor to convey the future state of God's people. It signifies not only a vast multitude but also a people who are prosperous, secure, and well-tended, enjoying abundance and protection under God's care. This imagery contrasts sharply with the scattered and vulnerable state they would experience during exile, highlighting the comprehensive nature of God's promised restoration.

Does this prophecy refer only to the physical return of Israel from exile, or does it have a broader meaning?

While Micah 2:12 certainly had an immediate fulfillment in the return of the Jewish people from Babylonian exile, biblical prophecy often operates on multiple levels of fulfillment. The language of a divine gathering, a secure fold, and a great multitude extends beyond a mere physical return. Theologically, it points to God's ongoing work of gathering His people throughout history, culminating in the spiritual gathering of the church, the new Israel, and ultimately, the eschatological gathering of all the redeemed in God's eternal kingdom. The "remnant" concept also points to a spiritual preservation, not just a physical one. This broader interpretation aligns with how New Testament authors often apply Old Testament prophecies to Christ and His church, as seen in Ephesians 2:19-22.

Christ-Centered Fulfillment

Micah 2:12, with its powerful imagery of God gathering His scattered flock into a secure and thriving fold, finds its ultimate and most profound fulfillment in Jesus Christ. He is the true Shepherd of Israel, the one who perfectly embodies the divine initiative to gather His people. Jesus Himself declared, "I am the good shepherd. The good shepherd lays down his life for the sheep." He came not only to seek and save the lost sheep of Israel but also to gather "other sheep that are not of this fold," so that "there will be one flock and one shepherd" (John 10:16). The "remnant of Israel" promised by Micah is ultimately fulfilled in those who believe in Christ, whether Jew or Gentile, forming the spiritual Israel, the church. Through His atoning sacrifice, Jesus provides the secure "fold"—a place of safety, unity, and abundant life for all who believe. The "great noise by reason of the multitude of men" foreshadows the vast, diverse, and joyful multitude of the redeemed from "every tribe and language and people and nation" who will stand before the Lamb, crying out with a loud voice, "Salvation belongs to our God who sits on the throne, and to the Lamb!" Thus, Micah's ancient prophecy of a divine gathering is fully realized in Christ, who gathers His people into His eternal kingdom, providing perfect security, unity, and overflowing joy.

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Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Micah 2:12–13.

1662–1714 · 2 verses
Passage under commentMicah 2:12–13

After threatenings of wrath, the chapter here concludes, as is usual in the prophets, with promises of mercy, which were in part fulfilled when the Jews returned out of Babylon, and had their full accomplishment in the kingdom of the Messiah. Their grievances shall be all redressed. 1. Whereas they were dispersed, they shall be brought together again, and shall jointly receive the tokens of God's favour to them, and shall have communion with each other and comfort in each other (Mic 2:12): "I will surely assemble, O Jacob! all of thee, all that belong to thee, all that are named of the house of Jacob (Mic 2:7) that are now expelled your country, Mic 2:10. I will bring you together again, and not one of you shall be lost, not one of you shall be missing. I will surely gather the remnant of Israel, that remnant that is designed and reserved for salvation; they shall be brought to incorporate in one body. I will put them together as the sheep of Bozrah." Sheep are inoffensive and sociable creatures; they shall be as the flock in the midst of their fold, where they are safe under the shepherd's eye and care; and they shall make great noise (as numerous flocks and herds do, with their bleating and lowing) by reason of the multitude of men (for the sheep are men, as the prophet explains this comparison, Eze 34:31), not by reason of their strifes and contentions, but by reason of their great numbers. This was accomplished when Christ by his gospel gathered together in one all the children of God that were scattered abroad, and united both Jews and Gentiles in one fold, and under one Shepherd, when all the complaint was that the place was too strait for them - that was the noise, by reason of their multitude (Isa 49:19, Isa 49:20), when there were some added to the church from all parts of the world, and all men were drawn to Christ by the attractive power of his cross, which shall be done yet more and more, and perfectly done, when he shall send forth his angels to gather in his elect from the four winds. 2. Whereas God had seemed to desert them, and cast them off, now he will own them, and head them, and help them through all the difficulties that are in the way of their return and deliverance (Mic 2:13): the breaker has come up before them, to break down all opposition, and clear the road for them; and under his guidance they have broken up, and have passed through the gate, the door of escape out of their captivity, and have gone out by it with courage and resolution, having Omnipotence for their vanguard. Their King shall pass before them, to head them in the way, even Jehovah (he was their king) on the head of them, as he was on the head of the armies of Israel when they followed the pillar of cloud and fire through the wilderness and when he appeared to Joshua as captain of the Lord's host. Christ is the church's King; he is Jehovah; he heads them, passes before them, brings them out of the land of their captivity, brings them into the land of their rest. He is the breaker, that broke through them, that rent the veil, and opened the kingdom of heaven to all believers. The learned bishop Pearson applies it to the resurrection of Christ, by which he obtained the power and became the pattern of our resurrection. The breaker has gone up before us out of the grave, and has carried away its gates, as Samson did Gaza's, bar and all, and by that breach we go out. The learned Dr. Pocock mentions, as the sense which some of the ancient Jews give of it, that the breaker is Elias, and their King the Messiah, the Son of David; and he thinks we may apply it to Christ and his forerunner John the Baptist. John was the breaker; he broke the ice, prepared the way of the Lord by the baptism of repentance; in him the gospel began; from his time the kingdom of heaven suffered violence; and so the Christian church is introduced, with Messiah the Prince before it, on the head of it, going forth conquering and to conquer.

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Historical interpretation

Historical Reception

One surviving comment on this verse from the historical church.

1 quote · AD 420
AD 420JeromePost-NiceneSourceCommentary on Micah
(Verse 11, 12.) I wish I were not a man with a spirit, and I spoke lies instead. I will pour for you into wine and into drunkenness, and this people on whom it is poured will be overcome. I will gather Jacob together, I will gather all of you: I will bring the remnants of Israel together.

And in this chapter, the Septuagint interpreters differ greatly from Hebrew. Therefore, let us first explain according to what has been handed down to us by the Hebrews, and then, if the Lord wills, we will discuss their translations. O Jewish people, to whom belong the promises, the covenants, the law, and from whom Christ came according to the flesh (Rom. 9), to whom, facing the imminent Babylonians or Romans, I have said: Rise up and go into captivity, for there is no rest for you in this land, which will be devastated by its own wickedness in the final destruction. Do not think that I am unwilling to speak and preach joyfully, for I see the coming of the Lord. I myself would wish to be accursed for the sake of my brethren, the Israelites (Rom. 9:3). I wish I could speak of my own understanding, and not have the Holy Spirit; and be counted among the false prophets, and perish alone, and not have the things I say be true: and such a multitude would believe in the Son of God, and not be handed over to eternal captivity. But because I speak with the spirit of prophecy, and am sent from divinity (or truth), I proclaim the truth: therefore I will pour out my words to you like bitter wine that intoxicates you and makes you fall. But while I am still dripping, and singing of the evil of the future captivity, this people will receive my rain, whether they want it or not, for it has the capability to endure what I say. And do not think, that I am only a prophet of evils (although great evils indeed), for now the predicted captivity will come; but behold, in me the word speaks, a word that is applicable to all the prophets. For when the prophet is silent, he does not speak, and now he says: I will come, and I will assume a human body, I will be born of a Virgin. Either this: Because I came in the humility of flesh, and you did not believe in me, I will come in the consummation of the world in my majesty with the angels and other powers, and then I will gather you, Jacob, completely. Then I will bring together the remnants of Israel and join them together with the people of the nations in my fold. Then I will surround you with a most strong wall, and there will be such a multitude of believers and such a commotion among the sheepfold that the number of sheep will be overcome by the abundance. Lest you possibly think, because I said, I will place him like a flock in a sheepfold, and like a herd in a stable, that I am speaking of sheep, understand that these sheep are men. For it follows: They will be troubled by the multitude of men. Tumult is the voice of many, and the shout of an excessive multitude equally emitted: let us not think it is the voice of one man, but the common voice of all, praising the good shepherd, who has leveled every difficulty and made it equal with his foot, he himself is the gate of paradise, and says: I am the gate: by which, dividing and preceding the journey, and the gate of the way, the believing flock will pass through him. But this shepherd is a king and Lord. Hence follows: And their king shall pass before them, and the Lord at the head of them. And if we wish to understand all these things about His first coming, and the whole of Jacob and the remnant of Israel as signifying the apostles, and that multitude saved out of the Jews which is recorded in the Acts of the Apostles, we shall not depart from the truth in the interpretation of the expositor. For the Lord has truly gathered these together in His sheepfold, and has placed them in the midst of the folds, and has gone before them, and has brought them into the Church, and has been their king before them, and shall be the Lord at the head of them for ever.


LXX: The spirit establishes a falsehood. It drips into wine and drunkenness, and it will be from the drop of this people, Jacob will be gathered together. Not, as many think, the spirit stood as a liar; but the spirit establishes a falsehood, it is read, which in Greek is called πνεῦμα ἔστησε ψευδὲς, that is, deception. Just as in putrid wounds, so that cancer does not spread and devour the dead flesh, doctors establish and burn the wound with a cautery, or with a caustic powder: in the same way, the spirit of God has set a limit to falsehood, so that the people of God are not overthrown by the voices of false prophets. But the Spirit, wherever it is mentioned without addition, should be understood in a good sense, as we have often said, and now we will partially explain, so that no one should be in doubt. But the fruit of the Spirit is love, joy, peace (Galatians 5:22). And: If we live by the Spirit, let us also walk by the Spirit (Galatians 6:25). And elsewhere: But if by the Spirit you put to death the deeds of the body, you will live (Romans 8:13). And in the Old Testament: Giving breath to the people who are in it, and spirit to those who tread on it (Isaiah XLII): without doubt from what comes before that it signifies the earth. For those who trample earthly works and subject them to their feet, certainly deserve to receive not an evil, but a good spirit. On the contrary, an evil spirit is always read with an additional clause, as in this passage: But when the unclean spirit has gone out of a man (Matthew XII, 43). And in another place: He rebuked the unclean spirit (Luke 9:43). And: An evil spirit came upon Saul (1 Samuel 16:14), and similar things to these. Therefore, the Spirit of God, who puts an end to deceit in false prophets, will pour into you wine and drunkenness. Wine that gladdens the heart of man (Psalm 104); and drunkenness with which Noah was intoxicated, and of which it is said: Eat, O friends, and drink until drunk (Song of Solomon 5:1). But all this joy and drunkenness, in comparison to the wisdom of God, is like a heavenly river that waters Jerusalem, it is a drop, and a very small drop. The wisdom of God will not hesitate to call a drop in men, those who have gathered a stone cut from a mountain without hands (Dan. II), and the foolishness of God is wiser than men, and the Apostles themselves have known in part, and have prophesied in part (I Cor. XIII, 9). Therefore, concerning this wisdom, that is, concerning the tribe of the Jewish people (for He came only to the lost sheep of the house of Israel), Jacob was gathered: every one who supplants Esau and steals his birthright and blessing, and even before he is born, in his mother's womb, he attacks the heel of his hairy brother.

LXX: When I receive the remnant of Israel with all the Gentiles, and the entire world is brought to my faith, and the fullness of the Gentiles enters, then the remnant of Israel will also be saved, not those remnants about which it is written in the Book of Kings: I have left for myself seven thousand men who have not bowed their knees to Baal (3 Kings 19:18). And concerning them, Paul says: Therefore, even in this present time, the remnants according to the election of grace have been saved (Romans 11:5); concerning whom, the prophet testifies above: And he will gather together the remnant of his people from this drop of water, Jacob will be gathered together. But those remaining, who after all have been received, will be received in the end by God. And concerning them it is now said: 'Gathering the rest of Israel, I will surely receive all, just as it is written: God will conclude all under sin, and have mercy on all.' (Rom. 11:32).

LXX: I will make their destruction like that of sheep in distress. The remaining ones of Israel, whom I will take in after I have taken in all, I will take in: now in the meantime, because they have turned away from me, I will put them in distress, and I will oppress them, and I will make them sit, without priest, without altar, and without prophet: so that those whom they did not perceive through blessings, they may understand through punishments.

LXX: Like a flock in the midst of their fold: it is understood, I will set. Not only, he says, will their aversion, by which they have turned away from me, be set like a flock in tribulation; but after they have been troubled and the time of distress has been completed, they will be set at rest, that is, in their fold. And then (now) they will migrate from men and surpass the state of human condition, and fulfill what follows: They will rise up from among men. Not only they will leap out and go away, but all those to whom the word of God comes, and who, forsaking human vices, imitate the behavior of the divine, and hear: I said, you are gods, and all of you children of the Most High, they will leap out from among men, and be carried as if to heaven.

LXX: Ascend by division. The present passage has a sort of proper beginning and apostrophe of prophetic discourse, speaking to someone who wishes to be saved and commanding them to ascend by division. This will be made clearer if we take an example from Genesis, where twins are born to Tamar, with whom the patriarch Judah had relations: 'And it came to pass, when she travailed, that one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first.' But when he withdrew his hand, his brother came out, and she said, 'Why has the wall been divided because of you?' And she called his name Perez, which means division. And after this his brother came out with the scarlet thread on his hand, and she called his name Zerah, which in our language means seed or east (Gen. XXXVIII, 27, seqq.). Therefore, the elder people showed with their hand, in which there was origin and seed before the Church was born from the nations, and afterwards they withdrew it, hearing the words of Isaiah: For your hands are full of blood (Isai. I, 15). And when he pulled back his hand, and ceased from the works of justice, his brother went out among the nations. And because of him the fence was divided, and the Lord and Saviour destroyed the wall in the middle, and the barrier that separated two peoples: and he made one flock, and in himself he created two, making peace in the new man. Hence the prophetic midwife speaks to the younger people, saying to Phares: Why was the wall divided because of you? If you understand the example from Genesis, ascend to be saved not through the old people who have a contracted hand, but through the new people, in whom is the way of Christ, in whom is the door Jesus, through whom we walk toward the Father, for he himself broke through the middle wall and partition, that is, the darkness of the old prophets, and opened all the sacraments of the ancient Law, and by dispelling the difficulty of walking, revealed the way to the eyes of all: so that whoever wants to proceed is not entangled by any obstacle, nor is he terrified by the darkness of obscurity.


LXX: Before their face they divided and passed through the gate, and went out through it. Their king went out before their face: but the Lord their prince (Heb. shall be) before them. Therefore I said to you: Ascend through the division, you who have risen with Christ, and seek those things that are above: because the Angels, whether the Father and Son, and Holy Spirit, have divided what seemed to obstruct, and have made a way for those who wish to enter, and because they have invaded the path, not only have they entered the gate, but they have also passed through it. But they entered because their king also entered the same gate, and he opened for them the way, so that they could walk without any difficulty. For he himself is the Lord, and king, and shepherd, and the way and the gate, and he says: I am the gate: through me whoever enters will be saved: he will enter and he will go out, and he will find pastures. (John 10:9). Concerning this gate, it is also prophesied elsewhere: This is the gate of the Lord, the righteous shall enter through it. (Psalm 127:20). But whoever enters, should not remain in the state in which they entered; but should go out to the pastures, so that in entering there may be a beginning, in going out and in finding pastures, there may be the perfection of virtues. Whoever enters is still in the world, and through creatures understands the Creator. But whoever goes out, transcends the whole creation, and considering all that can be seen as nothing, will find pastures above the heavens, and will feed on the word of God, and will say: The Lord feeds me, and I shall lack nothing (Psalm 23:1). This is why, in order to understand the Gospel testimony: He will enter and He will go out, and will find pasture; and what is now said through the Prophet: And they passed through the gate, and went out through it: which passage and going out, however, cannot be attributed to our king and Lord Christ, who is king and Lord. For immediately it is connected: But the Lord shall be the Prince.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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