TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Micah 5:1–6. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Fourteen Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Verse 6.) And we will raise up against him seven shepherds and eight principal men, and they will shepherd the land of Assyria with the sword, and the land of Nimrod with their spears; and he will deliver from Assyria when it comes into our land and when it treads within our borders. LXX: And seven shepherds will rise against him, and eight bites of men, and they will shepherd Assyria with the sword, and the land of Nimrod with their pitfall; and he will deliver from Assyria, when it comes upon your land, and when it ascends upon your borders. Where we have placed the first human beings, and it is written in Hebrew Nesiche Adam, Symmachus interprets it as Christos hominum; Theodotion and the fifth edition, prinipces hominum; Aquila, heavy, or established men, that is, καθισταμένους. Again, in the place where I and Aquila have translated it, in his spears, so that it is understood, the land of Nimrod, Symmachus renders it as ἐντὸς πυλῶν αὐτῆς, that is, within its gates; Theodotion, within their gates; the fifth edition, ἐν παραξίφησιν αὐτῶν, which we can say, in their marshes: but in Hebrew it is written Baphethee. So then there will be peace, when the remnants of the brothers of Christ are converted to the sons of Israel, and the Assyrian comes into our land, and with the help of the Lord, we will quickly crush him who desired to trample on our houses under our feet. For the Lord himself says: We will raise up seven shepherds against him, and eight leaders of men, or human bites. But I and my Son and the Holy Spirit will raise up, according to what is written in Genesis: Let us make man in our image and likeness (Gen. 1:26). And in the beginning of Abdiel: Rise up and let us ascend against her in battle. I believe the seven shepherds, all the patriarchs and prophets and holy men, served in the week, that is, in the old Instrument. But the eight bites of men, or rather the eight chief men, as Symmachus interpreted, are the Christs, all of the New Testament, who from the apostles to this age have bitten the Assyrian and torn him with their teeth. And it is commanded in Ecclesiastes: Let us give seven parts, let us also give eight (Eccl. XI). And in the temple of Ezekiel, which is interpreted as the Church and the heavenly Jerusalem, one ascends by seven and eight steps (Ezek. XL). And in the Psalter there are fifteen steps by which we ascend through the week and the octave to sing praises to God. On the eighth day, the spiritual circumcision is celebrated, and in the temple of the Jews, the Sabbath is destroyed, and certain psalms are inscribed for the Octave. Therefore, these seven shepherds and eight offenses of men will feed Assyria with the sword. For the living and effective word of God, sharper than every two-edged sword (Heb. IV, 12), was sent by Him who came to send a sword upon the earth, so that two might be divided into three (Matth. X). And they will feed the land of Nimrod (which means 'descending temptation') in its pit; for the land of the giant and hunter and one who proudly opposes the Lord is not in the mountains, but in the pits. He has fallen like lightning from heaven, and he always dwells among beasts; and because he is a hunter, he roams through unfruitful woods and forests. As far as I can recall from my memory, I have never read favorably about a hunter. Ishmael and Esau were hunters (Gen. XVI and XXVII), and they foreshadowed the people of Judah, of whom one is a son of Egypt, walking according to the flesh and living according to the flesh: the other lost the birthright for a lentil soup, and envious of his brother's blessings, he sends him away to Mesopotamia. Therefore, let the earth swallow up Nimrod in its pits: For he who digs a pit will fall into it (Prov. XXVI, 7): and he who opens a well and digs it, will fall into the pit he made, and his pain will turn upon his head, and his wickedness will descend upon his own skull (Ps. VII, 16, 17). And Christ freed us from the hand of Assyria, the Assyrian who came upon our land, and desired to trample the boundaries of Israel, confessing to the seven shepherds and to eight princes. But what Symmachus says: And Assur will feed the land with the sword, and the region of Nemrod within its gates, this should be understood, that the strong will be bound in his own house, and the adversary will be wounded. And according to the Eagle and the fifth edition, let the seven shepherds be pierced with dryness and the eight men of Christ with spears.
They shall feed: They shall make spiritual conquests in the lands of their persecutors, with the word of the spirit, which is the word of God. Eph. 6. 17.
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Summary
Micah 5:6 is a powerful prophetic declaration outlining God's promised deliverance for His people from oppressive empires, specifically Assyria and the "land of Nimrod." It foretells a future where the people of God, empowered by their divine leader, will not merely withstand invasion but will actively "waste" and "deliver" themselves from the enemy within their own strongholds, signifying a complete reversal of fortune and a comprehensive victory orchestrated by the Messiah.
Context
Literary Context
This verse immediately follows the profound Messianic prophecy of Micah 5:2-5, which speaks of a ruler emerging from Bethlehem who will shepherd Israel and be their "peace" in the face of Assyrian aggression. Micah 5:1 sets the stage with the immediate threat of siege against Jerusalem. Thus, Micah 5:6 serves as the triumphant resolution to the preceding tension, detailing the victorious counter-offensive led by the promised Messiah. It shifts from the Messiah's person and role to the specific actions and outcomes of His leadership, demonstrating how His presence brings about tangible deliverance and even offensive action against the oppressors. The imagery of the "remnant of Jacob" being like a "lion among the beasts of the forest" in Micah 5:8 further reinforces the theme of strength and dominion that begins to emerge in this verse.
Historical & Cultural Context
The prophet Micah ministered in Judah during the late 8th century BC, a period dominated by the brutal and expansionist Neo-Assyrian Empire. Assyria was the preeminent superpower, known for its devastating military campaigns, forced deportations, and cruel treatment of conquered peoples. The northern kingdom of Israel had already fallen to Assyria in 722 BC, and Judah itself faced imminent invasion, notably Sennacherib's campaign against Jerusalem in 701 BC. The "land of Nimrod" refers to Mesopotamia, the ancient region where Assyria was located, linking the contemporary threat to a much older, foundational symbol of human rebellion against God (as seen in Genesis 10:8-12). This historical backdrop underscores the dire situation of Judah and makes the prophecy of deliverance all the more striking and miraculous, as it promises not just survival but a decisive victory over the most formidable power of the age.
Key Themes
Micah 5:6 significantly contributes to several major themes within Micah and the broader prophetic literature. Firstly, Divine Deliverance is paramount; the verse explicitly states, "thus shall he deliver [us] from the Assyrian," emphasizing God's faithfulness to His covenant people and His power to rescue them from overwhelming odds. This deliverance is not passive but involves active intervention. Secondly, Messianic Victory is central, as the "he" who delivers points directly back to the "ruler in Israel" from Micah 5:2. This highlights the Messiah's decisive role in securing peace and triumph, not just through His presence but through His powerful actions against oppressors. Finally, the theme of Reversal of Fortune is vividly portrayed. The aggressor, Assyria, is "wasted" in their own land, signifying a complete inversion of power dynamics where the oppressed become instruments of judgment against their former tormentors. This reversal extends to the "land of Nimrod," broadening the scope to encompass any powerful, oppressive empire that stands against God's people, promising ultimate triumph over all hostile forces.
Exposition and Analysis
Key Word Analysis
This word primarily means "to tend a flock" or "to pasture." However, it can also mean "to devour," "eat up," or "waste," especially in a destructive sense when applied to enemies. In this context, it signifies a complete and devastating consumption or destruction of the enemy's land, turning their strength into desolation. The imagery is one of overwhelming victory where the land is utterly consumed, much like a flock consumes pasture, but here it is the land of the enemy that is "wasted."
This refers to a cutting instrument, specifically a "sword," but also broadly "knife" or "dagger." It is a symbol of military power, violence, and judgment. Its use here emphasizes the decisive and destructive nature of the counter-offensive against Assyria, indicating a literal military defeat brought about by force.
This primitive root means "to snatch away," "rescue," "save," or "preserve." It implies an active intervention to free someone from danger or oppression. In Micah 5:6, it underscores the divine agency behind the liberation, emphasizing that it is God, through His chosen leader, who brings about this salvation from the Assyrian threat. The deliverance is not merely an escape but a decisive act of rescue.
Verse Breakdown
"And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof:"
This clause describes the offensive action taken against the oppressors. "They" refers to the delivered people of God, likely under the leadership of the Messiah. The "land of Assyria" and the "land of Nimrod" (Mesopotamia, a broader term for the region including Assyria) represent the heartland of the enemy empire. To "waste" with the "sword" signifies a complete military conquest and devastation of their territory, reaching into their very "entrances" or gates—the strongholds and points of access—implying a thorough and overwhelming victory.
"thus shall he deliver [us] from the Assyrian, when he cometh into our land, and when he treadeth within our borders."
This clause highlights the purpose and agent of the action. The "he" refers back to the Messiah from Micah 5:2, who is the ultimate deliverer. The deliverance is specifically "from the Assyrian" and is contingent on their invasion—"when he cometh into our land, and when he treadeth within our borders." This emphasizes that the Messiah's intervention is a direct response to the enemy's aggression, securing His people's safety by repelling the invader and turning the tide of battle decisively.
Literary Devices
Micah 5:6 employs several powerful literary devices. Symbolism is evident in the "land of Nimrod," which transcends a mere geographical location to symbolize any powerful, oppressive empire that stands against God's people, echoing the ancient rebellion at Babel. The "sword" is a potent symbol of military might and decisive judgment. Antithesis or Reversal of Fortune is central to the verse's message: the expected aggressor (Assyria) becomes the subject of devastation, and the threatened people become the instruments of judgment, a complete inversion of the typical power dynamic. The phrase "waste the land... in the entrances thereof" uses Metonymy or Synecdoche, where "entrances" (gates, access points) stand for the entire fortified territory or the very heart of the enemy's power, signifying a comprehensive and deep penetration of their defenses.
Theological and Thematic Connections
Micah 5:6 powerfully articulates God's unwavering commitment to the deliverance of His people, a theme deeply woven throughout biblical theology. It portrays a divine intervention that reverses human power dynamics, where the seemingly weak are empowered to overcome the mighty. This is not merely a political victory but a spiritual one, demonstrating God's sovereignty over nations and His active role in protecting His covenant people. The ultimate source of this deliverance is the promised Messiah, whose leadership ensures not just defense but a decisive, offensive victory that extends into the enemy's own territory. This prophecy assures believers that God will always provide a means of rescue and triumph over spiritual and earthly adversaries, ultimately establishing His kingdom of peace and justice.
Reflection and Application
Micah 5:6 offers profound reassurance for believers facing overwhelming challenges, whether personal, societal, or spiritual. Just as ancient Judah faced the formidable Assyrian Empire, we too encounter "Assyrians" in our lives—forces of oppression, injustice, or spiritual attack that seem insurmountable. This verse reminds us that our hope for deliverance is not in our own strength or strategies, but in the sovereign power of God, often manifested through the leadership of Christ. It encourages us to trust that God is actively involved in our struggles and will ultimately bring about victory, even turning the tide against the very sources of our distress. When we feel besieged, this prophecy calls us to steadfast faith, knowing that the "He" who delivers is faithful and powerful enough to "waste" the strongholds of our adversaries and secure our peace, even by taking the fight to the enemy's territory. It invites us to participate in His redemptive work, empowered by His Spirit, as we await His ultimate triumph.
Questions for Reflection
FAQ
What is the significance of "the land of Nimrod" in this prophecy?
The "land of Nimrod" (H5248) is a significant ancient designation for Mesopotamia, the region where the Assyrian Empire was located. Nimrod himself is mentioned in Genesis 10:8-12 as a mighty hunter and the founder of early kingdoms like Babel (Babylon) and Nineveh (a major Assyrian city). By referring to "the land of Nimrod," Micah broadens the scope of the prophecy beyond just the immediate historical Assyrian threat. It links the contemporary oppressor to an ancient, foundational symbol of human rebellion against God and oppressive worldly power. This suggests that the prophecy's fulfillment encompasses not only the historical defeat of Assyria but also the ultimate triumph over all forms of oppressive, God-defying empires throughout history. It elevates the specific historical conflict to a universal spiritual principle: God's people will ultimately prevail over all who stand against Him, no matter how mighty their origins or reach.
Christ-Centered Fulfillment
Micah 5:6 finds its ultimate and most profound fulfillment in Jesus Christ, the promised Messiah. The "he" who delivers is unequivocally Jesus, the "ruler in Israel" born in Bethlehem (Micah 5:2). While the immediate context speaks of deliverance from a physical enemy (Assyria), the New Testament reveals that Christ's primary deliverance is from the spiritual enemies of sin, death, and the devil (Hebrews 2:14-15). Jesus did not merely repel an earthly invasion; He invaded the very "land of Nimrod"—the domain of spiritual darkness and rebellion—through His life, death, and resurrection. By His death, He "wasted" the power of sin (Romans 6:6) and disarmed the spiritual rulers and authorities (Colossians 2:15). His resurrection signifies the ultimate victory, delivering His people from the "borders" of death and the grave (1 Corinthians 15:54-57). Through Christ, believers are not only delivered from spiritual bondage but are also empowered as His body, the church, to participate in His ongoing mission to "waste" the works of the devil (1 John 3:8) and extend His kingdom, ultimately ensuring that every opposing force will be put under His feet (1 Corinthians 15:25).