Micah 5:1

Translation
King James Version
¶ Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek.
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KJV (with Strong's)
Now gather H1413 thyself in troops H1416, O daughter H1323 of troops H1416: he hath laid H7760 siege H4692 against us: they shall smite H5221 the judge H8199 of Israel H3478 with a rod H7626 upon the cheek H3895.
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Complete Jewish Bible
Now gather yourself in troops, you who are accustomed to being in troops; they have laid siege to us. They are striking the judge of Isra'el on the cheek with a stick.
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Berean Standard Bible
Now, O daughter of troops, mobilize your troops; for a siege is laid against us! With a rod they will strike the cheek of the judge of Israel.
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American Standard Version
Now shalt thou gather thyself in troops, O daughter of troops: he hath laid siege against us; they shall smite the judge of Israel with a rod upon the cheek.
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World English Bible Messianic
Now you shall gather yourself in troops, daughter of troops. He has laid siege against us. They will strike the judge of Israel with a rod on the cheek.
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Geneva Bible (1599)
Nowe assemble thy garisons, O daughter of garisons: he hath layed siege against vs: they shall smite the iudge of Israel with a rod vpon the cheeke.
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Young's Literal Translation
Now gather thyself together, O daughter of troops, A siege he hath laid against us, With a rod they smite on the cheek the judge of Israel.
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See also
Lamentations 3:30Job 16:10Acts 23:2John 19:3John 18:22Matthew 26:672 Kings 25:1
In the KJVVerse 22,635 of 31,102

Study This Verse

SUMMARY

Micah 5:1 vividly portrays a moment of profound national humiliation and military distress for Judah, depicting Jerusalem (or the nation itself) as desperately gathering for defense against an overwhelming siege. The verse culminates in the shocking image of the "judge of Israel"—likely its king or a prominent leader—being struck with a rod upon the cheek, an act signifying ultimate contempt and degradation. This stark prophecy of suffering serves as a dramatic and somber prelude to the glorious messianic promise of a new ruler from Bethlehem in the very next verse, underscoring God's sovereign plan even amidst despair.

CONTEXT

  • Literary Context: Micah 5:1 stands at a critical juncture in the book of Micah. Chapters 1-3 primarily detail pronouncements of judgment against both Israel and Judah for their idolatry, social injustice, and corrupt leadership, culminating in the prophecy of Jerusalem's destruction and the temple becoming a desolate heap (Micah 3:12). Chapter 4 then shifts abruptly to a glorious vision of future restoration, where Zion will be exalted, nations will stream to the Lord's mountain, and peace will reign under God's rule (Micah 4:1-5). However, this vision is immediately followed by a return to the present reality of distress and exile in Micah 4:9-10, setting the stage for the intense suffering described in Micah 5:1. Thus, Micah 5:1 serves as the nadir of Judah's humiliation, forming a sharp contrast and dramatic tension with the subsequent prophecy of the Messiah's birth in Micah 5:2.
  • Historical & Cultural Context: The prophet Micah delivered his message during the reigns of Jotham, Ahaz, and Hezekiah (roughly 735-700 BC), a period dominated by the menacing expansion of the Assyrian Empire. The Northern Kingdom of Israel had already fallen to Assyria in 722 BC, and Judah was under immense pressure, facing invasions and sieges. King Sennacherib of Assyria famously besieged Jerusalem during Hezekiah's reign (701 BC), demanding tribute and humiliating the king. The imagery of a city "gathering in troops" and facing a "siege" would have resonated deeply with the contemporary audience, reflecting their lived experience of military threat and the desperate measures taken for defense. Culturally, to "smite with a rod upon the cheek" was an act of profound public insult and degradation, reserved for the lowest of criminals or slaves, signifying a complete stripping of dignity and authority from the victim.
  • Key Themes: This verse contributes to several overarching themes in Micah. Firstly, it highlights the theme of Divine Judgment and Consequences, demonstrating the severe repercussions for Judah's unfaithfulness and sin, leading to national vulnerability and humiliation. Secondly, it powerfully conveys the Reality of Suffering and Humiliation, particularly for the nation's leadership, underscoring the depth of their despair. Thirdly, and most significantly, it serves as a crucial point of Anticipation and Paradoxical Hope. The extreme low point described in Micah 5:1 immediately precedes one of the most celebrated messianic prophecies in the Old Testament, Micah 5:2, emphasizing that God's redemptive plan often emerges from moments of profound darkness and despair. This juxtaposition underscores God's sovereignty even amidst human failure and suffering.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • troops (Hebrew, gᵉdûwd', H1413): From the root H1413 (gâdad), meaning "to crowd" or "to gash," this word refers to "a crowd (especially of soldiers); army, band (of men), company, troop (of robbers)." In Micah 5:1, "daughter of troops" (bath gedudim) can imply a city or nation that is itself warlike, or more likely, one that is being divided into military units or bands, either for a desperate defense or perhaps for deportation, emphasizing the chaotic and fragmented state of Judah under siege.
  • smite (Hebrew, nâkâh', H5221): A primitive root meaning "to strike (lightly or severely, literally or figuratively)," with applications including "beat, kill, make (slaughter), punish, slay, strike, wound." The use of "smite" here is forceful and deliberate, indicating a violent, intentional act of physical assault that carries immense symbolic weight beyond mere physical pain, signifying utter contempt and degradation.
  • judge (Hebrew, shâphaṭ', H8199): A primitive root meaning "to judge, i.e., pronounce sentence (for or against); by implication, to vindicate or punish; by extension, to govern." This term refers to one who holds authority, renders judgment, and governs. In the context of ancient Israel, the "judge of Israel" would refer to the king or a leading figure who embodies the nation's leadership and sovereignty. The smiting of such a figure is an attack on the very authority and dignity of the nation itself.

Verse Breakdown

  • "Now gather thyself in troops, O daughter of troops:" This opening command or observation paints a picture of intense military activity and disarray. "Daughter of troops" likely personifies Jerusalem or Judah, either as a nation accustomed to warfare, or more poignantly, as a people being forced to organize into desperate, fragmented military units in the face of an overwhelming threat. It suggests a state of emergency, where the people are hastily mobilizing for a defense that seems futile.
  • "he hath laid siege against us:" This clause clarifies the immediate peril: a powerful enemy has surrounded the city, cutting off supplies and preparing for an assault. The "he" refers to the unnamed besieger, implicitly the Assyrian king (Sennacherib) or any dominant foreign power threatening Judah. This declaration underscores the dire reality of their situation, facing imminent destruction or subjugation.
  • "they shall smite the judge of Israel with a rod upon the cheek." This is the climactic and most shocking image. The "judge of Israel" refers to the king or a prominent national leader, the embodiment of Israel's authority and dignity. To be struck with a "rod" (a staff or stick) "upon the cheek" was a gesture of extreme public humiliation, contempt, and insult. It was a demeaning act, stripping the leader of all honor and power, symbolizing the complete subjugation and degradation of the entire nation.

Literary Devices

Micah 5:1 employs several powerful literary devices to convey its stark message. Personification is evident in the address "O daughter of troops," which refers to Jerusalem or Judah as a feminine entity, allowing the prophet to speak directly to the nation as if it were a person facing a desperate situation. The phrase also contains Repetition ("troops... daughter of troops"), which emphasizes the military nature of the crisis and the overwhelming presence of armed forces, whether Judah's own or the enemy's. Symbolism is profoundly used in the image of "smite the judge of Israel with a rod upon the cheek." The "rod" is a symbol of violence and punishment, while the "cheek" represents honor and dignity. The act of striking the cheek is a universally recognized symbol of deep insult, contempt, and public humiliation, far more than just a physical blow. This vivid imagery creates a strong sense of Anticipation and Juxtaposition, as this moment of extreme degradation immediately precedes the glorious prophecy of the Messiah's birth in the very next verse, heightening the dramatic contrast between despair and divine hope.

THEOLOGICAL AND THEMATIC CONNECTIONS

Micah 5:1, with its graphic depiction of the "judge of Israel" being smitten, serves as a poignant theological statement about the consequences of national sin and the vulnerability of even divinely appointed leadership when a people stray from God. It highlights God's willingness to allow His people to experience profound humiliation as a form of discipline or as a necessary prelude to a greater work of redemption. The indignity suffered by Israel's leader foreshadows a deeper theological truth: that true leadership, especially divine leadership, might involve suffering and humiliation before ultimate triumph. This theme resonates throughout prophetic literature, where the suffering of a leader or a remnant often paves the way for God's redemptive plan.

REFLECTION AND APPLICATION

Micah 5:1 offers a sobering reminder that even God's chosen people are not immune to periods of intense suffering, national humiliation, and the apparent defeat of their leadership. In our own lives, and in the life of the church or nation, there will be moments when we feel besieged, when our dignity is challenged, and when those we look to for leadership seem to be struck down. This verse encourages us to confront such realities honestly, acknowledging the pain and degradation that can accompany them. However, its placement immediately before the promise of the Messiah in Micah 5:2 provides a profound spiritual lesson: the deepest valleys of despair can be the very places where God's most glorious redemptive plans are unveiled. It teaches us to look beyond immediate suffering to the sovereign hand of God, who often brings forth His greatest blessings from moments of profound brokenness. For believers, this means finding hope not in the strength of human leaders or institutions, but in the ultimate, divine plan of salvation centered on Christ, who Himself endured ultimate humiliation.

Questions for Reflection

  • How do you respond when you or your community experience profound humiliation or a sense of being "smitten"?
  • In what ways might moments of deep suffering or national crisis serve as a prelude to God's redemptive work?
  • How does the juxtaposition of humiliation (Micah 5:1) and hope (Micah 5:2) challenge your understanding of God's timing and methods?

FAQ

Who is the "daughter of troops" and why is she gathering herself?

Answer: The "daughter of troops" is a poetic personification, most likely referring to Jerusalem or the nation of Judah. The phrase evokes a city or people characterized by military activity, either as a warlike nation or, more fittingly in this context, as one forced to organize into fragmented military units in a desperate, last-ditch effort to defend itself against an overwhelming enemy. The gathering is a response to the imminent "siege" mentioned in the verse, signifying a chaotic and fearful mobilization against a powerful invading force, such as the Assyrian army.

What is the significance of "smite the judge of Israel with a rod upon the cheek"?

Answer: This act is not merely a physical assault but a profound symbolic gesture of extreme public humiliation, contempt, and degradation. In ancient Near Eastern culture, striking someone on the cheek, especially with a rod, was a grave insult designed to strip the victim of all dignity, honor, and authority. The "judge of Israel" refers to the king or a prominent national leader, who embodied the nation's sovereignty and prestige. Therefore, this prophecy signifies the complete subjugation and dishonor of Judah's leadership and, by extension, the entire nation, at the hands of their enemies. It foreshadows a moment of utter powerlessness and disgrace.

CHRIST-CENTERED FULFILLMENT

Micah 5:1, though depicting a moment of profound national humiliation for Israel, finds its ultimate and most poignant Christ-centered fulfillment in the suffering of Jesus Christ, the true "Judge of Israel" and the promised King. The prophecy of the "judge of Israel" being smitten "with a rod upon the cheek" directly foreshadows the physical and emotional indignities that Jesus endured during His passion. The Gospels record how Jesus, the rightful King and Judge of all creation, was indeed struck on the face and mocked by His captors and accusers (Matthew 26:67; Mark 14:65; Luke 22:64). This was not merely a physical blow but an act designed to strip Him of His dignity and authority, mirroring the ancient cultural significance of such an act. Yet, it is precisely this ultimate humiliation of the Messiah that paves the way for His ultimate triumph and the establishment of His eternal kingdom. The very next verse, Micah 5:2, immediately shifts from this scene of degradation to the glorious prophecy of the Messiah's birth in Bethlehem, emphasizing that from the depths of apparent defeat and shame, God brings forth His greatest salvation through the humble, suffering, yet ultimately victorious King. Thus, the smitten judge of Micah 5:1 is ultimately fulfilled in the Lamb of God who takes away the sin of the world (John 1:29), whose suffering leads to our redemption and whose future reign will be one of unparalleled peace and justice (Revelation 19:11-16).

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Commentary on Micah 5 verses 1–6

I. II. Main points1. 2. Sub-points(1.) (2.) Details

Here, as before, we have,

I. The abasement and distress of Zion, Mic 5:1. The Jewish nation, for many years before the captivity, dwindled, and fell into disgrace: Now gather thyself in troops, O daughter of troops! It is either a summons to Zion's enemies, that had troops at their service, to come and do their worst against her (God will suffer them to do it), or a challenge to Zion's friends, that had troops too at command, to come and do their best for her; Let them gather in troops, yet it shall be to no purpose; for, says the prophet, in the name of the inhabitants of Jerusalem, He has laid siege against us; the king of Assyria has, the king of Babylon has, and we know not which way to defend ourselves; so that the enemies shall gain their point, and prevail so far as to smite the judge of Israel - the king, the chief justice, and the other inferior judges - with a rod upon the cheek, in contempt of them and their dignity; having made them prisoners, they shall use them as shamefully as any of the common captives. Complaint had been made of the judges of Israel (Mic 3:11) that they were corrupt and took bribes, and this disgrace came justly upon them for abusing their power; yet it was a great calamity to Israel to have their judges treated thus ignominiously. Some make this the reason why the troops (that is, the Roman army) shall lay siege to Jerusalem, because the Jews shall smite the judge of Israel upon the cheek, because of the indignities they shall do to the Messiah, the Judge of Israel, whom they smote on the cheek, saying, Prophesy, who smote thee. But the former sense seems more probable, and that it is meant of the besieging of Jerusalem, not by the Romans, but the Chaldeans, and was fulfilled in the indignities done to king Zedekiah and the princes of the house of David.

II. The advancement of Zion's King. Having shown how low the house of David should be brought, and how vilely the shield of that mighty family should be cast away, as though it had not been anointed with oil, to encourage the faith of God's people, who might be tempted now to think that his covenant with David and his house was abrogated (according to the psalmist's complaint, Psa 89:38, Psa 89:39), he adds an illustrious prediction of the Messiah and his kingdom, in whom that covenant should be established, and the honours of that house should be revived, advanced, and perpetuated. Now let us see,

1.How the Messiah is here described. It is he that is to be ruler in Israel, whose goings forth have been from of old, from everlasting, from the days of eternity, as the word is. Here we have, (1.) His existence from eternity, as God: his goings forth, or emanations, as the going forth of the beams from the sun, were, or have been, of old, from everlasting, which (says Dr. Pocock) is so signal a description of Christ's eternal generation, or his going forth as the Son of God, begotten of his Father before all worlds, that this prophecy must belong only to him, and could never be verified of any other. It certainly speaks of a going forth that was now past, when the prophet spoke, and cannot but be read, as we read it, his outgoings have been; and the putting of both these words together, which severally are used to denote eternity, plainly shows that they must here be taken in the strictest sense (the same with Psa 90:2, From everlasting to everlasting thou are God), and can be applied to no other than to him who was able to say, Before Abraham was, I am, Joh 8:58. Dr. Pocock observes that the going forth is used (Deu 8:3) for a word which proceeds out of the mouth, and is therefore very fitly used to signify the eternal generation of him who is called the Word of God, that was in the beginning with God, Joh 1:1, Joh 1:2. (2.) His office as Mediator; he was to be ruler in Israel, king of his church; he was to reign over the house of Jacob for ever, Luk 1:32, Luk 1:33. The Jews object that our Lord Jesus could not be the Messiah, for he was so far from being ruler in Israel that Israel ruled over him, and put him to death, and would not have him to reign over them; but he answered that himself when he said, My kingdom is not of this world, Joh 18:36. And it is a spiritual Israel that he reigns over, the children of promise, all the followers of believing Abraham and praying Jacob. In the hearts of these he reigns by his Spirit and grace, and in the society of these by his word and ordinances. And was not he ruler in Israel whom winds and seas obeyed, to whom legions of devils were forced to submit, and who commanded away diseases from the sick and called the dead out of their graves? None but he whose goings forth were from of old, from everlasting, was fit to be ruler in Israel, to be head of the church, and head over all things to the church.

2.What is here foretold concerning him.

(1.)That Bethlehem should be the place of his nativity, Mic 5:2. This was the scripture which the scribes went upon when with the greatest assurance they told Herod where Christ should be born (Mat 2:6), and hence it was universally known among the Jews that Christ should come out of the town of Bethlehem where David was, Joh 7:42. Beth-lehem signifies the house of bread, the fittest place for him to be born in who is the bread of life. And, because it was the city of David, by a special providence it was ordered that he should be born there who was to be the Son of David, and his heir and successor for ever. It is called Bethlehem-Ephratah, both names of the same city, as appears Gen 35:19. It was little among the thousands of Judah, not considerable either for the number of the inhabitants or the figure they made; it had nothing in it worthy to have this honour put upon it; but God in that, as in other instances, chose to exalt those of low degree, Luk 1:52. Christ would give honour to the place of his birth, and not derive honour from it: Though thou be little, yet this shall make thee great, and, as St. Matthew reads it, Thou art not the least among the princes of Judah, but upon this account art really honourable above any of them. A relation to Christ will magnify those that are little in the world.

(2.)That in the fulness of time he should be born of a woman (Mic 5:3): Therefore will he give them up; he will give up his people Israel to distress and trouble, and will defer their salvation, which has been so long promised and expected, until the time, the set time, that she who travails has brought forth, or (as it should be read) that she who shall bring forth shall have brought forth, that the blessed virgin, who was to be the mother of the Messiah, shall have brought him forth at Bethlehem, the place appointed. This Dr. Pocock thinks to be the most genuine sense of the words. Though the out-goings of the Messiah were from everlasting, yet the redemption in Jerusalem, the consolation of Israel, must be waited for (Luk 2:25-38) until the time that she who should bring forth (so the virgin Mary is called, as Christ is himself called, He that shall come) shall bring forth; and in the mean time he will give them up. Divine salvations must be waited for until the time fixed for the bringing of them forth.

(3.)That the remnant of his brethren shall then return to the children of Israel. The remnant of the Jewish nation shall return to the spirit of the true genuine children of Israel, a people in covenant with God; the hearts of the children shall be turned to the fathers, Mal 4:6. Some understand it of all believers, Gentiles as well as Jews; they shall all be incorporated into the commonwealth of Israel; and, as they are all brethren to one another, so he is not ashamed to call them brethren, Heb 2:11.

(4.)That he shall be a glorious prince, and his subjects shall be happy under his government (Mic 5:4): He shall stand and feed, that is, he shall both teach and rule, and continue to do so, as a good shepherd, with wisdom, and care, and love. So it was foretold. He shall feed his flock like a shepherd, shall provide green pastures for them, and under-shepherds to lead them into these pastures. He is the good shepherd that goes before the sheep, and presides among them. He shall do this, not as an ordinary man, but in the strength of the Lord, as one clothed with a divine power to go through his work, and break through the difficulties in his way, so as not to fail, or be discouraged; he shall do it in the majesty of the name of the Lord his God, so as plainly to evidence that God's name was in him (Exo 23:21) the majesty of his name, for he taught as one having authority and not as the scribes. The prophets prefaced their messages with, Thus saith the Lord; but Christ spoke, not as a servant, but as a Son - Verily, verily, I say unto you. This was feeding in the majesty of the name of the Lord his God. All power was given him in heaven and in earth, a power over all flesh, by virtue of which he still rules in the majesty of the name of the Lord his God, a name above every name. Christ's government shall be, [1.] Very happy for his subjects, for they shall abide; they shall be safe and easy, and continue so for ever. Because he lives, they shall live also. They shall lie down in the green pastures to which he shall lead them, shall abide in God's tabernacle for ever, Psa 61:4. His church shall abide, and he in it, and with it, always, even to the end of the world. [2.] It shall be very glorious to himself: Now shall he be great to the ends of the earth. Now that he stands and feeds his flock, now shall he be great. For Christ reckons it his greatness to do good. Now he shall be great to the ends of the earth, for the uttermost parts of the earth shall be given him for his possession, and the ends of the world shall see his salvation.

(5) That he shall secure the peace and welfare of his church and people against all the attempts of his and their enemies (Mic 5:5, Mic 5:6): This man, as king and ruler, shall be the peace when the Assyrians shall come into our land. This refers to the deliverance of Hezekiah and his kingdom from the power of Sennacherib, who invaded them, in the type; but, under the shadow of that, it is a promise of the safety of the gospel-church and of all believers from the designs and attempts of the powers of darkness, Satan and all his instruments, the dragon and his angels, that seek to devour the church of the first-born and all that belong to it. Observe, [1.] The peril and danger which Christ's subjects are supposed to be in. The Assyrian, a potent enemy, comes into their land (Mic 5:5, Mic 5:6), treads within their borders, nay, prevails so far as to tread in their palaces; it was a time of treading down and of perplexity when Sennacherib made a descent upon Judah, took all the defenced cities, and laid siege to Jerusalem, Isa 36:1; Isa 37:3. This represented the gates of hell fighting against the kingdom of Christ, encompassing the camp of the saints and of the holy city, and threatening to bear down all before them. When the terrors of the law set themselves in array against a convinced soul, when the temptations of Satan assault the people of God, and the troubles of the world threaten to rob them of all their comforts, then the Assyrian comes into their land and treads in their palaces. Without are fightings, within are fears. [2.] The protection and defence which his subjects are then sure to be under. First, Christ will himself be their peace. When the Assyrian comes with such a force into a land, can there be any other peace than a tame submission and an unresisted desolation? Yes, even then the church's King will be the conservator of the church's peace, will be for a hiding-place, Isa 32:1, Isa 32:2. Christ is our peace as a priest, making atonement for sin, and reconciling us to God; and he is our peace as a king, conquering our enemies and commanding down disquieting fears and passions; he creates the fruit of the lips, peace. Even when the Assyrian comes into the land, when we are in the greatest distress and danger and have received a sentence of death within ourselves, yet this man may be the peace. In me, says Christ, you shall have peace, when in the world you have tribulation; at such a time our souls may dwell at ease in him. Secondly, He will find out proper instruments to be employed for their protection and deliverance, and the defeat of their enemies: Then shall we raise against him seven shepherds and eight principal men, that is, a competent number of persons, proper to oppose the enemy, and make head against him, and protect the church of God in peace, men that shall have the care and tenderness of shepherds and the courage and authority of principal men, or princes of men. Seven and eight are a certain number for an uncertain. Note, When God has work to do he will not want fitting instruments to do it with; and when he pleases he can do it by a few; he needs not raise thousands, but seven or eight principal men may serve the turn if God be with them. Magistrates and ministers are shepherds and principal men, raised in defence of religion's righteous cause against the powers of sin and Satan in the world. Thirdly, The opposition given to the church shall be got over, and the opposers brought down. This is represented by the laying of Assyria and Chaldea waste, which two nations were the most formidable enemies to the Israel of God of any, and the destruction of them signified the making of Christ's enemies his footstool: They shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof; they shall make inroads upon the land, and put to the sword all that they find in arms. Note, Those that threaten ruin to the church of God hasten ruin to themselves; and their destruction is the church's salvation: Thus shall he deliver us from the Assyrian. When Satan fell as lightning from heaven before the preaching of the gospel, and Christ's enemies, that would not have him to reign over them, were slain before him, then this was fulfilled.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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JeromeAD 420
Commentary on Micah
(Chapter 5, Verse 1) Now you will be devastated, daughter of a robber: sieges have been placed upon us; they will strike the judge of Israel on the cheek with a rod. LXX: Now the daughter will be obstructed with an obstruction; distress has been placed upon us; they will strike the tribes of Israel on the cheek with a rod. Not that one tribe strikes the cheek of another, but that others strike the tribes of Israel on the cheek. Indeed, I have promised you, O daughter of Zion, that there will come a time when I will place an iron horn upon you, and your hooves will be made of bronze, and by the multitude of demons being shattered, you will offer whatever they had previously possessed to the Lord (Romans 11) of the entire earth. But because this will happen when the fullness of the Gentiles has come in and all Israel has been saved, now for the time being you are being laid waste, or as it is said in Hebrew, destroyed. For you are not called Circumcision according to the Apostle (Philippians 3), but rather cutting off: nor do I call you my daughter, but the daughter of a thief, which in Hebrew is called Bath Gedud (), that is, always ready to plunder for the devil. For you have made my house a den of thieves, you have fought against me, and your sons have laid siege against me, and against the Son, and against my Spirit. Is it not an insult to the Trinity, when by your hand the Romans struck the head of the judge of Israel with a rod and a reed, saying: Prophesy to us, O Christ, who is it that struck you (Matt. 26:60)? Or when one of your servants struck him on the cheek, saying: Is this how you answer the high priest (John 18:22)? According to the Hebrew, to which the interpretations of Aquila and Symmachus, and Theodotion, and the fifth edition agree. But according to the LXX, the meaning is much higher and is understood as if from its own beginning. Now the synagogue is obstructed by obstruction: and those who are closed in it will say: He has placed distress upon us; and subject to Roman authorities, they will be struck on the cheekbones by the three Israels. For the Lord has taken away from Judah and from Jerusalem the strong and mighty, and the wise architect, and the intelligent listener (or helper), and its ways are closed and blocked up even until today, and it cannot go out of captivity; but it is pressed down by the harshest rule (Isaiah 3:1-2). But if we want to understand the above sense as referring to the Church, let us bring forth the example from Hosea, in which the adulteress speaks: I will go after my lovers, who give me my bread, and my water, and my clothing, and my linen, my oil, and everything that is beneficial to me (Hosea 2:5). And afterwards, God, wanting to hinder her wicked thoughts, does not allow her to fulfill what she desires; but He obstructs her ways, so that she does not obtain her lovers, and no longer commits adultery. He says: Therefore, behold, I will block her ways with thorns, and I will wall her in, and she will not find her path, and she will pursue her lovers, but she will not catch them, and she will seek them, but she will not find them, and she will say: I will go and return to my former husband, for it was good for me there. (Ibidem, VI, sec. LXX). Notice how the work of the Lord has progressed: the adulteress, not finding her way, and unable to go where she wanted, is compelled by necessity to return to her former husband, and she confesses that it was better for her in the house of her former husband than it had been with her former lovers, and through the tribulations and plagues of Israel she is instructed. Therefore, God has placed tribulation upon the daughter of Israel, and the angels who are in charge of administering punishment will strike her on the cheek. Lest you should not know who the daughter is, who is obstructed by obstruction and is placed in distress, is immediately inferred and is said to be the threefold Israel. But we are the Israel, who perceive God with the mind, to distinguish whom the Apostle speaks: "See Israel according to the flesh" (I Cor. XIX, 18). For he would never call carnal Israel, unless he knew that there is also a spiritual one.
Cyril of AlexandriaAD 444
COMMENTARY ON MICAH 5:1
So he says that Samaria will be surrounded and encompassed by the hostile peoples. Not only will they strike her cheek with their hand, which is more bearable, but they will crush her with rods, which is especially cruel. This signifies the shameful and miserable distress of captivity, for it is unquestionable that to strike the cheek is a special dishonor. Considering that they also struck her with rods, they have caused extreme hardship and debasement. Governed by the tribe of Ephrem, Samaria is dishonored. She is in shame and suffering. However, the striking hand will stop, and we will not taste misery if only we do our best to refrain from provoking the wrath of the Lord of all by trespassing or eagerly committing sins, which are hateful to him. If we honor him with virtuousness instead, then we will enjoy prosperity and will live a joyous and commendable life.
Richard ChallonerAD 1781
Daughter of the robber: Some understand this of Babylon; which robbed and pillaged the temple of God: others understand it of Jerusalem; by reason of the many rapines and oppressions committed there.
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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