Exegetical and Hermeneutical Commentary of Micah 4:6
In that day, saith the LORD, will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted;
6, 7. Prophecy of restoration
6. In that day ] i.e. in the Messianic age ( Mic 4:1).
will I assemble, &c.] A similar promise has been made in Mic 2:12. There the emphasis is laid on the closing of the national schism; here, on the remedy to be applied to the physical and moral misery of the exiles. In both cases, it is only a remnant of the nominal Israelites which is restored. Comp. the imitation in Zep 3:19.
Fuente: The Cambridge Bible for Schools and Colleges
In that day – that is, in that day of Christ and of His Gospel, of grace and salvation, the last days of which he had been speaking. Hitherto he had prophesied the glory of Zion, chiefly through the coming-in of the Gentiles. Now he adds, how the Jews should, with them, be gathered by grace into the one fold, in that long last day of the Gospel, at the beginning, in the course of it, and completely at the end Rom 11:26.
Her that halteth – The prophet resumes the image of the scattered flock, under which he had before Mic 2:12-13 foretold their restoration. This was no hope of his own, but His word who cannot fail. The course of events, upon which he is entering, would be, at times, for their greatness and their difficulty, past human belief. So he adds straightway, at the outset, saith the Lord. To halt is used of bodily lameness Gen 32:32, and that, of a flock, worn out by its wanderings Zep 3:19. It is used also of moral halting Psa 35:15; Psa 38:18, such as had been a chief sin of Israel, serving partly God, partly Baal ; God, with a service of fear, Baal with a service of that counterfeit of love, sensuality. So it was sick, both in body and soul, and driven out also, and afflicted.
Fuente: Albert Barnes’ Notes on the Bible
Mic 4:6-8
The Lord shall reign over them in Mount Zion
The blessing of the ingathered ones
I.
The character of the assembly.
1. The halt.
2. The banished.
3. The afflicted.
From this gather the ruined condition of man.
(1) The halt–incapable of any spiritual movement. Hence the corruption of the understanding, will, affections, memory; the whole man.
(2) Driven out; banished; expelled from God. Condemned by the law. Subject to Gods wrath. Allied to Gods enemies.
(3) Afflicted, that is, grievously distressed. Afflicted with blindness, lameness, deafness, dumbness, leprosy; and by sin, Satan, etc.
II. Their gracious advancement and honour. I will make her that halteth a remnant. A remnant is a small quantity or number. A definitive or proportioned remnant. An eternally saved remnant. A gathered or collected remnant. A prosperous or happy remnant. A holy and righteous remnant. An opposed remnant. Yet finally a successful remnant. And her that was cast far off a strong nation. Strong by reason of its situation; its fortifications; its judicious and good laws; its military skill; its rulers wisdom. Consequently a blessed nation. And the Lord shall reign over them in Mount Zion from henceforth forever. They are made submissive to Christ. Christ reigns in the Church generally. He reigns in the Churchs officers. He reigns in the Church members. He reigns in the understandings of His people. He reigns in their will, subduing them. He reigns in their hearts. This reign is by the power of Divine grace.
III. Their positive and infallible security (Mic 4:8). Represented by a flock of sheep, denotive of feebleness, and liability to danger. But Christ is their tower of defence. A high and lofty tower, and a strong and safe tower. The stronghold of the daughter of Zion. By the word daughter is meant the Church. This stronghold denotes that we have enemies. It is a hiding place for the Lords prisoners. Unto thee shall it come, even the first dominion. An eternally decreed dominion, over sin, Satan, the world, death. The kingdom shall come to the daughter of Jerusalem. The kingdom of Gods power; grace; glory. Improvement–
1. This subject teaches us mans total depravity and utter helplessness.
2. It also further proves that our salvation is entirely of grace.
3. It evinces the final security of all true believers. (T. B. Baker.)
The moral monarchy of Christ in the world
Whether the subject of these verses is the restoration of the Jews after the Babylonish Captivity or the gathering of men by Christ into a grand spiritual community, is a question on which there has been considerable discussion among biblical scholars, and, therefrom, should preclude anything like dogmatism on either side.
I. It embraces amongst its subjects the most wretched and scattered of men. In that day, saith the Lord, will I assemble [gather] her that halteth [that which limpeth], and I will gather her that is driven out [that which was thrust out], and her that [which] I have afflicted; and I will make her that [that which] halted [limps] a remnant, and her that [that which] was cast off a strong nation: End the Lord shall reign over them in Mount Zion from henceforth, even forever. Christ was sent to the lost sheep of the house of Israel (Mat 10:6), and His invitation was to all that are weary and heavy laden. The Church of Christ from the beginning has comprised those who were the most afflicted, the most scattered, and the most distressed of mankind.
1. Christs moral monarchy knows nothing of favouritism. Every soul to Him is a matter of profound practical interest.
2. Christs moral monarchy is remedial in its design. It brings all the miserable together in order to rid them of their sorrows.
II. It establishes itself as the guardian of men forever. And thou, O tower of the flock, the stronghold of the daughter of Zion, etc. The watchtower spoken of by Isaiah is most likely the tower here referred to by Micah. Flock tower is a good expression, inasmuch as it indicates the watchfulness of Christ as a moral Shepherd, the great Shepherd of souls. What a Guardian, what a Bishop of souls is Christ!
1. He knows all His sheep.
2. He has ample provision for all His sheep.
3. He has power to protect all His sheep. Thank God this moral kingdom is established on our earth. Because it is moral, men have the power of resisting it. (Homilist.)
Prophecies relative to the Jewish nation
The Jewish nation, when restored, will be the most glorious of the nations of the earth. There is, in this passage, a comparison instituted between the glory of other nations; and it is stated that her glory shall be superior to that of all others.
I. Reasons drawn from the nature of national glory. The glory of the Jewish nation cannot be what is generally considered as the glory of nations.
1. Because the glory of common nations is inseparable from unrighteousness. Self is the moving power of the machine, interest and vanity form its mainspring.
2. Because it leads to war and bloodshed, to wretchedness and misery.
3. Because it may consist with infidelity.
II. Reasons drawn from what is revealed respecting the Jews.
1. Because the Jews, when brought back to their own land, will be a righteous nation.
2. It will be a peaceful, happy nation.
3. A nation of faithful worshippers of the one only living and true God. What then will be her glory? It will consist in righteousness, penitence, godliness, purity, and devotion.
Lessons–
1. A political lesson. The duty of the Christian is submission to the powers that be, patiently waiting for the time when righteousness alone shall prevail.
2. A religious lesson. How should this subject enhance the importance of being snatched out of the vortex of this present state, and of becoming so established as to be able to sing, by anticipation, the songs of joy which are here set to be sung by the ransomed of the Lord in Zion. (Hugh MNeile.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. Will I assemble her that halteth – driven out – afflicted] Under these epithets, the state of the Jews, who were to be gathered into the Christian Church, is pointed out. They halted between the true God and idols; they were driven out into captivity, because of this idolatry; and they were variously afflicted, because they would not return unto the Lord that bought them.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In that day; called last or latter days, Mic 4:1; in the day wherein I shall restore my captived people, and in the day I shall redeem mine elect. I will assemble; first, and in part, by the edicts of Cyrus, Darius, and Artaxerxes, for the release of the captives, their return to Jerusalem, and for the rebuilding the temple, and for restoring the worship of God; but more fully by the preaching of the gospel, publishing salvation by Christ, to whom the gathering of the Gentiles was to be, Gen 49:10.
Her that halteth; see Zep 3:19; weakened with the hard usages of oppressing conquerors; who were as lamed ones, unable to walk: such were the impoverished Jews in the Babylonish captivity, utterly unprovided for so long a journey; and it is likely they were unresolved, too, whether to go or not go, halted between a desire of going and a fear of the difficulties that would unavoidably attend their poverty. Now the bounty and favour which God moved in the Persian kings toward the Jews was such, that these poor were encouraged to set forward on the journey. This word is to this day fulfilled, in that Christ doth by the power of his Word and Spirit make his people a willing people, determines their resolution, and enables them to perform it, and to give up themselves to God.
I will gather her that is driven out: in this phrase,
I will gather, does God by Ezekiel, Eze 28:25, promise the recovery of his people from captivity; and so does Jeremiah, Jer 31:8, almost in the same manner promise the restoring of captive Judah. Here they are said to be
driven out, i.e. of their own land, into a strange land, where they are captives, Jer 8:3; 16:15; 23:3; 24:8,9; 29:14; Eze 4:13. The Lord will by his power and goodness gather those whom Nebuchadnezzar scattered through his kingdom, and Christ will much more gather to his filled those who were captives to Satan.
Her that I have afflicted: this in the letter refers to wasted and impoverished Israel, on whom God laid an affliction of seventy years.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. assemble her thathaltethfeminine for neuter in Hebrew idiom, “whateverhalteth“: metaphor from sheep wearied out with a journey:all the suffering exiles of Israel (Eze 34:16;Zep 3:19).
her . . . driven outallIsrael’s outcasts. Called “the Lord’s flock” (Jer 13:17;Eze 34:13; Eze 37:21).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
In that day, saith the Lord, will I assemble her that halteth,…. The Jews or Israelites so described; not from the halting of Jacob their father, as Abarbinel thinks; nor because of their halting between two opinions, worshipping both the true God and idols, as in the times of Elijah; for this will not suit with the Jews in their present state; but because they were like lame and maimed sheep, to which the allusion is; or because they were guilty of sins, which are sometimes expressed by halting, Jer 20:10. The word signifies such that go sideways, and not uprightly; and fitly describes such who deviate from the ways of God, and walk not according to the divine word: now “in that day” or time before referred to, the last days of the Gospel dispensation, the Lord will convert the Jews; or “heal” these lame and maimed ones, so Jarchi interprets the word; or will gather them by his Spirit and grace to the Messiah, and assemble them into his church, and among his people, and bring them into the sheepfold, under the care of the one Shepherd, the Lord Jesus Christ:
and I will gather her that is driven out; out of the land of Israel, and scattered among the nations of the world; even driven out by the Lord himself, because of their transgressions against him; see
Jer 16:15;
and her that I have afflicted; with various calamities, with famine and sword, with captivity and poverty; the Targum adds,
“for the sins of my people;”
the Israelites for their idolatry, and the Jews for the rejection of the Messiah, and other sins.
Fuente: John Gill’s Exposition of the Entire Bible
From this salvation even the Israel that may be in misery or scattered abroad will not be excluded. Mic 4:6. “In that day, is the saying of Jehovah, will I assemble that which limps, and gather together that which has been thrust out, and which I have afflicted. Mic 4:7. And I will make that which limps into a remnant, and that which is far removed into a strong nation; and Jehovah will rule over them from henceforth, even for ever.” “In that day” points back to the end of the days in Mic 4:1. At the time when many nations shall go on pilgrimage to the highly exalted mountain of the Lord, and therefore Zion-Jerusalem will not only be restored, but greatly glorified, the Lord will assemble that which limps and is scattered abroad. The feminines and are neuters, and to be understood collectively. Limping denotes the miserable condition into which the dispersed have been brought (cf. Psa 35:15; Psa 38:18). And this misery is inflicted by God. The limping and dispersed are those whom Jehovah has afflicted, whom He has punished for their sins. The gathering together of the nation has already been promised in Mic 2:12; but there the assembling of all Israel was foretold, whereas here it is merely the assembling of the miserable, and of those who are scattered far and wide. There is no discrepancy in these two promises. The difference may easily be explained from the different tendencies of the two addressed. “All Jacob” referred to the two separate kingdoms into which the nation was divided in the time of the prophet, viz., Israel and Judah, and it was distinctly mentioned there, because the banishment of both had been foretold. This antithesis falls into the background here; and, on the other hand, prominence is given, in connection with what precedes, to the idea of happiness in the enjoyment of the blessings of the holy land. The gathering together involves reinstatement in the possession and enjoyment of these blessings. Hence only the miserable and dispersed are mentioned, to express the thought that no one is to be excluded from the salvation which the Lord will bestow upon His people in the future, though now he may be pining in the misery of the exile inflicted upon them. But just as the whole of the nation of Israel to be gathered together, according to Mic 2:12, consists of the remnant of the nation only, so does the gathering together referred to here point only to the restoration of the remnant, which is to become a strong nation, over which Jehovah reigns as King in Zion. is emphatic, expressing the setting up of the perfected monarchy, as it has never yet existed, either in the present or the past.
(Note: “Micah does not mention the descendants of David here, but Jehovah Himself, not to exclude the kingdom of David, but to show that God will prove that He was the author of that kingdom, and that all the power is His. For although God governed the ancient people by the hand of David, and by the hand of Josiah and Hezekiah, yet there was as it were a cloud interposed, so that God then reigned obscurely. The prophet therefore indicates a certain difference here between that shadowy kingdom and the new kingdom which God will openly manifest at the advent of the Messiah.” – Calvin.)
This dominion will never be interrupted again, as it formerly was, by the banishment of the nation into exile on account of its sins, but will endure (henceforth), i.e., from the future, which is regarded as present, even for ever.
So far as the realization of this exceedingly glorious promise is concerned, the expression standing at the head, b e ‘acharth hayyamm (at the end of the days), already points to the Messianic times: and the substance of the promise itself points to the times of the completion of the Messianic kingdom, i.e., to the establishment of the kingdom of glory (Mat 19:28). The temple mountain is a type of the kingdom of God in its New Testament form, which is described by all the prophets after the forms of the Old Testament kingdom of God. Accordingly, the going of the nations to the mountain of the house of Jehovah is, as a matter of fact, the entrance of the heathen who have been brought to the faith into the kingdom of Christ. This commenced with the spread of the gospel among the Gentiles, and has been continued through all the ages of the Christian church. But however many nations have hitherto entered into the Christian church, the time has not yet come for them to be so entirely pervaded with the spirit of Christ, as to allow their disputes to be settled by the Lord as their King, or to renounce war, and live in everlasting peace. Even for Israel the time has not yet come for the limping and exiled to be gathered together and made into a strong nation, however many individual Jews have already found salvation and peace within the bosom of the Christian church. The cessation of war and establishment of eternal peace can only take place after the destruction of all the ungodly powers on earth, at the return of Christ to judgment and for the perfecting of His kingdom. But even then, when, according to Rom 11:25., the pleroma of the Gentiles shall have entered into the kingdom of God, and Israel as a nation ( = in Mic 2:12) shall have turned to its Redeemer, and shall be assembled or saved, no physical elevation of the mountain of Zion will ensue, nor any restoration of the temple in Jerusalem, or return of the dispersed of Israel to Palestine. The kingdom of glory will be set up on the new earth, in the Jerusalem which was shown to the holy seer on Patmos in the Spirit, on a great and lofty mountain (Rev 21:10). In this holy city of God there will be no temple, “for the Lord, the Almighty God, and the Lamb, are the temple thereof” (Rev 21:22). The word of the Lord to the Samaritan woman concerning the time when men would neither worship God on this mountain, nor yet in Jerusalem, but worship Him in spirit and in truth (Joh 4:21, Joh 4:23), applies not only to the kingdom of God in its temporal development into the Christian church, but also to the time of the completion of the kingdom of God in glory.
Fuente: Keil & Delitzsch Commentary on the Old Testament
The Prophet pursues the same subject. But we must ever remember what I have previously reminded you of, — that the trials would be so grievous and violent that there would be need of strong and uncommon remedies; for the faithful might have been a hundred times sunk, as it were, in the deepest gulfs, except they had been supported by various means. This then is the reason why the Prophet confirms so fully the truth which we have noticed respecting the restoration of the Church.
In that day, he says, I will gather the halting This metaphor is not only found here; for David sage that his own affliction was like that of halting. The word צלעה, tsaloe, means the side: hence they metaphorically call those halters who walk only on one side: it is the same as though he had said, that they were maimed or weak. (127) He then adds, I will assemble the ejected, whom I have afflicted. In the next verse he repeats the same, I will make the halting, he says, a remnant; that is, I will make her who is now halting to remain alive, and her who is cast afar off, a strong nation. Some explain אנאלאה, (128) enelae, in a more refined manner, and say that it means, She who is gone before; as though the Prophet said, God will sustain the halting, and to those who are lively he will add strength. But this exposition is too strained. We see that the context will not admit it; for the Prophet brings forward the Church here as afflicted by the hand of God, and nigh utter ruin: and then, on the other hand, he intimates, that it was to be restored by God’s power, and that it would thereby gather new strength, and flourish as before: he therefore calls the Church as one cast far away, as in the previous verse; and the other verse clearly shows, that the Prophet’s design was no other but to point out the twofold state of the Church.
Now, in the first place, we must observe, that the Prophet meets the trial then present, which must have otherwise depressed the hearts of the godly. He saw that they were in a manner broken down; and then their dispersion was as it were a symbol of final ruin. If then the faithful had their minds continually fixed on that spectacle, they might have a hundred times despaired. The Prophet therefore comes here seasonably to their help, and reminds them, that though they were now halting, there was yet in God new vigor; that though they were scattered, it was yet in God’s power to gather those who had been driven afar off. The meaning briefly is, that though the Church differed nothing for a time from a dead man, or at least from one that is maimed, no despair ought to be entertained; for the Lord sometimes raises up his people, as though he raised the dead from the grave: and this fact ought to be carefully noticed, for as soon as the Church of God does not shine forth, we think that it is wholly extinct and destroyed. But the Church is so preserved in the world, that it sometimes rises again from death: in short, the preservation of the Church, almost every day, is accompanied with many miracles.
But we ought to bear in mind, that the life of the Church is not without a resurrection, nay, it is not without many resurrections, if the expression be allowed. This we learn from the words of the Prophet, when he says, ‘I will then gather the halting, and assemble the driven away;’ and then he adds, ‘and her whom I have with evils afflicted.’ And this has been expressly said, that the faithful may know, that God can bring out of the grave those whom he has delivered to death. For if the Jews had been destroyed at the pleasure of their enemies, they could not have hoped for so certain a remedy from God: but when they acknowledged that nothing happened to them except through the just judgment of God, they could entertain hope of restoration. How so? Because it is what is peculiar to God to bring forth the dead, as I have already said, from the grave; as it is also his work to kill. We then see that what the Prophet promised, respecting the restoration of the Church, is confirmed by this verse: I am he, says God, who has afflicted; cannot I again restore you to life? For as your death is in my hand, so also is your salvation. If the Assyrians or the Chaldeans had gained the victory over you against my will, there would be some difficulty in my purpose of gathering you; but as nothing has happened but by my command, and as I have proved that your salvation and your destruction is in my power, there is no reason for you to think that it is difficult for me to gather you, who have through my judgment been dispersed.
(127) It means, doubtless, no more here; some refer it to halting between two opinions, between idols and God: but such an idea is foreign to the drift of this passage. It is the depressed, weak, or afflicted and miserable state of the Church that is here set forth. — Ed.
(128) It is a Niphal participle from הלא, and corresponds in meaning with הנדחה, “the ejected,” in the last verse; only it is a stronger term, as it means one cast to a distance, while the latter signifies one cast or driven away. The first, as rendered by Junius and Tremelius, is procul disjecta , and the other is depulsa — Ed.
Fuente: Calvin’s Complete Commentary
THE RESTORATION OF THE DIASPORA . . . Mic. 4:6-8
RV . . . In that day, saith Jehovah, will I assemble that which is lame, and I will gather that which is driven away, and that which I have afflicted; and I will make that which was lame a remnant, and that which was cast far off a strong nation: and Jehovah will reign over them in mount Zion from henceforth even for ever. And thou, O tower of the flock, the hill of the daughter of Zion, unto thee shall it come, yea, the former dominion shall come, the kingdom of the daughter of Jerusalem.
LXX . . . In that day, saith the Lord, I will gather her that is bruised, and will receive her that is cast out, and those whom I rejected. And I will make her that was bruised a remnant, and her that was rejected a mighty nation: and the Lord shall reign over them in mount Zion from henceforth, even for ever. And thou, dark tower of the flock, daughter of Sion, on thee the dominion shall come and enter in, even the first kingdom from Babylon to the daughter of Jerusalem.
COMMENTS
(Mic. 4:6-7) In that day refers us back to Mic. 4:1. What Micah is about to say is to take place during the same last of the days which, as we have seen, is the Messianic age,
(Mic. 4:6) That which is lame . . . Micah uses here the image of the covenant people as Gods flock. His sheep are pictured as limping or halting as the result of much wandering. These will be assembled. Part of the worship of Baal, the chief cause of their impending captivity, was a limping, halting dance about the altars of Baal in the high places. When God finished punishing them they will have real cause to limp!
HER THAT HALTED IS TO BECOME A REMNANT . . . Mic. 4:7
The covenant people are no longer identified with the race of Abrahams descendants nor the political commonwealth which was national Israel. From this point forward, true Israel is the faithful remnant. (See above on Mic. 2:12)
There is a distinction here between two groups. The one Micah calls that which was lame (LXX bruised). The other he styles that which is driven away . . . afflicted . . . cast off.
The lame or bruised are the faithful obedient few. Although they will be bruised in the captivity and dispersion of the nation, God will make of them a remnant. Through them He will yet fulfill His covenant promise.
That which is cast off He will make a strong nation. Paul informs us emphatically (Rom. 11:1) that God has not (from Micahs point of view, will not) cast off His people. His people are the remnant. Those whom He cast off are the rebellious majority.
Of both, the remnant and the strong nation composed of those cast off, Micah says, Jehovah will reign over them.
TOWER OF THE FLOCK . . . Mic. 4:8
The flock is the remnant, Gods faithful covenant people, Zion out of whom shall proceed the law of God to all people. (Cf. Mic. 4:2 above.) The tower of the flock . . . the hill of the daughter of Zion (not Zion herself) is the cast-off ones who shall become a strong nation, As the tower of the flock was a lookout post to guard the shepherds flock, so the nation would shield within her the covenant remnant until the time of Messiahs coming.
The term tower of the flock is literally the tower of Ophel. Ophel is not Mt. Zion, but a percipitous slope on the south of the temple mount. This brings to sharper focus the distinction between Zion, the remnant, and the tower, the nation.
It is to the nation that the former dominion shall come. The remnant shall become the nucleus of the Christian church.
Chapter IXQuestions
Future Exaltation and Messianic Hope
1.
Demonstrate that Micahs prophecy in Micah 4-5 has to do with the day of the Messiah, our own Messianic time.
2.
What does John tell us about this end time? (1Jn. 2:18 -f)
3.
What is the meaning of the mountain of Jehovahs house?
4.
Comment on all peoples walk everyone in the name of his god, but we will walk in the name of Jehovah our God for ever and ever. (Mic. 4:5)
5.
Discuss many nations. (Mic. 4:2)
6.
Discuss . . . out of Zion shall go forth the law, and the word of Jehovah from Jerusalem. (Mic. 4:2 cp. Luk. 24:44 -f)
7.
Men are at war with men because ________________________.
8.
God must become ruler of our ____________ as well as our church doctrine. (Mic. 4:4)
9.
In that day (Mic. 4:6-7) refers us back to ___________________.
10.
That which is lame is the image of ____________.
11.
Discuss her that halted is become a remnant. (Mic. 4:7)
12.
Distinguish between that which was lame and that which was driven away.
13.
Discuss I will make . . . that which was cast far off a strong nation in Mic. 4:7 in light of Rom. 11:1.
14.
What is meant by tower of the flock? (Mic. 4:8)
15.
Discuss Mic. 4:11 in connection with Mic. 3:12.
16.
In Micahs own time the nation of ____________ dominated the international scene.
17.
____________ would wipe out the northern kingdom.
18.
____________ would enslave the southern kingdom.
19.
____________ would conquer the Medo-Persian empire.
20.
The Maccabean revolt was against the rule of ____________.
21.
All these powers, and others since have used the land of ____________ as a political pawn and a ____________ state.
22.
Discuss Romans 11, Mic. 4:11-13 in light of current events in the Middle East.
23.
The Jews are precious to Jehovah because ____________.
24.
This does not imply ____________.
25.
What New Testament reference is made to Mic. 5:2 -ff?
26.
What is the meaning of Ephratah? (Mic. 5:2)
27.
Bethlehem nestles on the ____________ slopes of a ridge some ____________ miles ____________ of Jerusalem.
28.
Discuss, the conditions of Jesus birth in contrast to what might have been expected for the birth of a king.
29.
The sheep tended on the slopes of Bethlehem were traditionally intended for _________.
30.
Why did the Roman emperor Harian forbid Jews to live in or near Bethlehem?
31.
Perhaps no other term in the Old Testament has been more grossly misunderstood than _____________.
32.
Humanly speaking, it was the Jews ambitious vision of ____________ that was responsible for the death of Jesus.
33.
It is the failure of many to recognize the kingly office and authority of Jesus that has brought about the ____________ in the modern church.
34.
Discuss the temptation of Jesus (Luk. 4:1-12) in relation to the Jewish dream of world power in the Messianic age.
35.
The real issue in Mic. 2:6 is the assurance that ____________.
36.
Why do the Jews object that Jesus cannot be the Messiah?
37.
Discuss the pre-existence of Christ in light of Mic. 5:2.
38.
God would not, Micah promised, fully vindicate His people and exalt them until ____________,
39.
The Messiah is to be a glorious prince, but His relationship to His people is that of a ____________.
40.
What is the significance of His greatness shall be to the ends of the earth?
41.
Discuss and this man shall be our peace . . .
42.
Discuss seven shepherds . . . eight principal men. (Mic. 5:5-6)
43.
What is meant by the remnant shall be as dew in a summer morning?
44.
Messiahs people are to be as bold as _____________.
45.
Mic. 5:15 must be almost unbelievable to ____________.
46.
The prophet sees in the age of
____________ God executing vengeance in anger and wrath upon the nations which hearken not
Fuente: College Press Bible Study Textbook Series
(6, 7) Her that halted.Like flocks wearied with heat and journeyings. The promise immediately refers to the return when God would re-establish the Jews, and eventually come Himself to the restored Temple. And, further, His own promise sanctions the words of Micah as to the abiding character of His rule, that legacy which He left to the ChurchLo, I am with yon alway, even unto the end of the world.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Restoration and healing of the dispersed Revival of the kingdom of David, Mic 4:6-8.
6. When the era of Messianic peace dawns, the dispersed of Israel will share in its glory; Jehovah will bring back all whom in his anger he cast out. A similar promise is found in Mic 2:12-13, only in the present passage is added a new thought, the restoration of health, physical and moral, to the dispersed. R.V. reads instead of “her that halteth ,” “that which is lame, that which is driven away, that which I have afflicted,” which is preferable in English, though the Hebrew has the feminine form. All three expressions are pictures of the judgment suffered in consequence of sin. The affliction has been severe and the outcasts are near unto death, but Jehovah will revive them.
Fuente: Whedon’s Commentary on the Old and New Testaments
He Again Turns His Thoughts Towards ‘That Day’, That Day When God Will Acts To Restore His People ( Mic 4:6-8 ).
In mind here now is not the final day spoken of in Mic 4:3-4, but the days of restoration which will precede it. Before final blessing there must be restoration.
Mic 4:6-7
“In that day,” says YHWH, “will I assemble that which is lame, and I will gather that which is driven away, and that which I have afflicted, and I will make that which was lame a remnant, and that which was cast far off a strong nation: and YHWH will reign over them in mount Zion from henceforth even for ever.”
Micah’s thoughts now again turn to the future and he looks for God’s restorative work on a devastated people. He sees around him, among the arrogant leaders, and the mercenary prophets and priests, many who are humble seekers after God, and many who are as sheep without a shepherd (not mentioned here but a regular Old Testament picture, and see Mic 4:8, and Mic 2:12), and he sees the thousands of Judah who have been carried off into exile as their cities have been destroyed (Mic 1:10-16), and he foresees YHWH as acting to restore them.
In that day it is the lame (the weak and helpless and lowly), and those who have been driven away (the helpless exiles), and those whom He has afflicted (those who have suffered silently under the current situation), who will be restored. This is especially telling as the lame were originally excluded from the actual precincts of the Tabernacle (Lev 21:18). Indeed it is the lame (the weak and lowly and rejected) who will be fashioned into a remnant, and it is the exiles who will be fashioned into a strong nation, and it is these who will enter under the Kingly Rule of God, and will enjoy His rule over them in Mount Zion from now on and for ever.
We may see of these words a threefold fulfilment:
1) In the first instance after the exile those who gathered back from exile to Jerusalem would be a pitiful remnant, and yet God would make of them a ‘great nation’, although sadly that nation as a whole would fail to come under His Kingly Rule. And so another remnant would have to be set up (compare for the twofold process Isa 6:13. it also demonstrates that the idea of the holy remnant was very much alive in Micah’s day).
2) In the second instance Jesus would come literally for the lame and the afflicted and would literally heal them (Mat 11:5; Mat 21:14) and begin the founding of His new congregation (Mat 16:18), His new strong nation (Mat 21:43).
3) Thirdly He would take up ‘unlearned and ignorant men’, and He would make them a remnant, and He would give them understanding, (the lame would become whole), and through them He would begin to establish His Kingly Rule. And they would reach out to ‘those who had been driven away’, the Jews in exile, many of whom were waiting for the Messiah, so that they would be gathered to the Messiah, with the result that those who had been cast off would become a strong nation (Mat 21:43), so that YHWH might reign over them for ever and ever.
‘In Mount Zion.’ The New Testament makes clear that Jerusalem and Mount Zion are finally to be seen in heavenly terms. Compare Gal 4:26; Heb 12:22-23 ; 1Pe 2:6; Rev 14:1; Rom 11:26). This ties in with the mountain of the house of YHWH which has been raised above the mountains and hills in Mic 4:1. Micah was expressing it in the terms of his day.
The idea of the reign of YHWH is a regular Old Testament conception. It is found in Psa 22:27-28; Psa 103:19; and in the enthronement Psa 93:1; Psa 95:3; Psa 97:1; Psa 99:1, and is regularly assumed. It had been established over Israel after the conquest, but rejected (Deu 33:5; 1Sa 8:7). Now it was to be full manifested.
Mic 4:8
“And you, O tower of the flock, the hill of the daughter of Zion, to you will it come, yes, the former dominion will come, the kingdom of the daughter of Jerusalem.”
He concludes the vision with an assurance to the holy mountain that has been set above the mountains and hills (Mic 4:1), that it will be the source of God’s blessing to His people. It is to be the stronghold of God’s flock, the tower from which YHWH watches over His sheep (compare 2Ch 26:10). It is to be the true hill of God’s people (the daughters of Zion). And to it would come the former dominion that had once been enjoyed under David, but now in even greater measure. It would be the kingdom of the daughter of Jerusalem promised, for example, in Psalms 2.
But this does not require the restoration of old Israel. The old Israel was cut off as a result of rejecting its Messiah, something finally evidenced by the destruction of Jerusalem. Rather a genuine new Israel has arisen, founded on Jesus Christ as His new ‘congregation’ (Mat 16:18), established on the Apostles and prophets (Eph 2:20), initially comprising large numbers of Jews who responded to their Messiah, initially in Jerusalem but then ‘worldwide’, and then incorporating Gentile ‘proselytes’ (Exo 12:48) who became one with the new Israel (Gal 6:16; Rom 11:17-28; Eph 2:11-22; 1Pe 2:5-9; 1Pe 1:1; Jas 1:1). These are the kingdom of the daughter of Jerusalem over which God rule worldwide. (In New Testament language the church (congregation) of the Messiah Jesus are the continuation of the church (congregation) of Israel founded at Sinai. There is now no other Israel)
Fuente: Commentary Series on the Bible by Peter Pett
Here are sweet promises also to the weak and fearful. Halting, and the trembling souls, under the thoughts of being cast off; shall be strengthened. Jesus will be their strength, and their confidence, and will plead their cause. Observe, Reader, how often that sweet word I is mentioned. I the Lord will assemble; I will gather; I will make her that halted a remnant. Yes! all must be done by the Lord. And when the Lord works, who will let or hinder?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Mic 4:6 In that day, saith the LORD, will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted;
Ver. 6. In that day ] sc. of grace and of the gospel. It is called a day, and that day, by an excellence, in regard of revelation, adornation, consolation, distinction, speedy preterition.
Saith the Lord
Will I assemble her that halteth
And I will gather her that is driven out
And her that I have afflicted
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Mic 4:6-8
6In that day, declares the LORD,
I will assemble the lame,
And gather the outcasts,
Even those whom I have afflicted.
7I will make the lame a remnant,
And the outcasts a strong nation,
And the LORD will reign over them in Mount Zion
From now on and forever.
8And as for you, the tower of the flock,
Hill of the daughter of Zion,
To you it will come
Even the former dominion will come,
The kingdom of the daughter of Jerusalem.
Mic 4:6-8 This continues the theme of earlier chapters in Micah, God as shepherd (cf. Mic 2:12-13, Psalms 23; Isa 40:11; Ezekiel 34), who cares for those who society has rejected (cf. Isa 35:5-6; Isa 61:1-2; Jer 31:8; Zep 3:19). No one is left out or left behind!
Mic 4:6 In that day See note at Mic 4:1.
lame This word means limping flock or wounded sheep (BDB 854 II, cf. Zep 3:19).
assemble As lame and outcast are parallel, so too, the VERBS:
1. assemble – BDB 62, KB 74, Qal COHORTATIVE
2. gather – BDB 867, KB 1062, Piel COHORTATIVE
outcasts This refers literally to sheep who have left the flock (i.e., banished ones, BDB 621, cf. Zep 3:14).
Even those whom I have afflicted God Himself brought judgment on His people (here the exiled lame and outcast) in order to bring them back to the place of personal faith. God disciplines those who are part of His family (cf. Heb 12:5 ff).
Mic 4:7 a remnant. . .a strong nation God always starts with a small group (e.g., Adam and Eve, Noah, Abraham, Moses, etc.), but this small group of believers is meant to become more than the stars of heaven, the sands of the sea, and the dust of the earth (Genesis promise to the Patriarchs). They (believers in YHWH) are meant to fill the earth.
God Himself or His Messiah (i.e., depending on 1) which covenant one affirms and 2) your personal, biblical world view) will gather and accomplish this universal task (Eze 36:22-38). God’s plan has always included all human beings (cf. Gen 1:26-27; Gen 3:15; Gen 12:3; Exo 19:5-6). In Genesis the Garden of Eden is the special place; in Exodus-Joshua the Promised Land is the special place; in the prophets Jerusalem is the special place; in the NT it is New Jerusalem coming down out of heaven.
For the theological implications to remnant see Special Topic: The Remnant, Three Senses .
NASB, NKJV,
REBthe outcasts
NRSVthose who were cast off
TEVthose who are left
NJBthe far-flung
JPSOAthe expelled
NIVthose driven away
NABthose driven far off
The Hebrew text is uncertain. Several emendations have been suggested:
1. to be far off – BDB 229, KB 245
2. weaklings
3. sick ones
4. weary ones (JB)
the LORD will reign over them in Mount Zion There is a literary parallel between reigning and shepherding in the Old Testament (e.g., shepherd, Mic 5:4; Mic 5:6 and reign, Mic 4:7; Mic 5:12).
From now on and forever This parallels Mic 4:5 d. God’s promises are sure. God’s plans are permanent. However, there is a progressive revelation. The OT has become the NT. God reveals Himself in fuller ways and categories, but the goal is always life with Him! See Special Topic: Forever (‘olam) .
Mic 4:8 tower of the flock This is possibly (1) a special place name near Bethlehem itself, where sacrificial sheep for daily sacrifice were raised (i.e., Jerome and possibly Gen 35:2; Gen 35:1 or Migdal-eder). This will become the focus of prophecy in Mic 5:2, which relates to the Messiah’s (who is the sinless Lamb of God, cf. Joh 1:29) birthplace or (2) it refers to the king/shepherd watching over his people from the capital (here it is God or His messiah).
It is possible, using poetic synonymous parallelism, to understand:
1. in Mount Zion, Mic 4:7 line 3
2. tower of the flock, Mic 4:8 line 1
3. hill of the daughter of Zion, Mic 4:8, line 2 (cf. Mic 4:10; Mic 4:13)
4. the daughter of Jerusalem, Mic 4:8 line 5
as referring to the capital of the south (i.e., Jerusalem, cf. Isa 24:23).
Hill of the daughter of Zion This is possibly another place name, Ophel (BDB 779 I). Ophel was the district of Jerusalem where David’s palace was located. It may be an allusion to a restored Davidic dynasty (cf. 2 Samuel 7). For daughter of … see notes at Amo 5:2 and Jer 46:11.
Even the former dominion will come This section may reflect Isa 1:24-26. After Israel is judged, she will be restored to her previous greatness. This, of course, is metaphorical for restoration because, in reality, her future is far more extensive (i.e., universal) than her past (i.e., kingdom of David and Solomon).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Mic 4:6-8
THE RESTORATION OF THE DIASPORA (Mic 4:6-8)
(Mic 4:6-7) In that day refers us back to Mic 4:1. What Micah is about to say is to take place during the same last of the days which, as we have seen, is the Messianic age,
(Mic 4:6) That which is lame . . . Micah uses here the image of the covenant people as Gods flock. His sheep are pictured as limping or halting as the result of much wandering. These will be assembled. Part of the worship of Baal, the chief cause of their impending captivity, was a limping, halting dance about the altars of Baal in the high places. When God finished punishing them they will have real cause to limp!
Zerr: Mic 4:6. In a number of places we have seen the prophet pass from the release of Israel from captivity to the establishing of the kingdom of Christ. In the present chapter the order is reversed, for the rest of it beginning with this verse is a group prediction of the return from the captivity. That day is a familiar term in the Bible and Lhe context usually has to he considered in determining the day meant; it here stands for the day of Israels release. That hatteth means the national halting or lameness brought about by the captivity. Driven out refers to the exile of Israel from her native land which was yet in the future when the prophet wrote this. I have afflicted is said because the Lord used the heathen nations as instruments in His hands to inflict the chastisement on the disobedient people.
HER THAT HALTED IS TO BECOME A REMNANT (Mic 4:7)
The covenant people are no longer identified with the race of Abrahams descendants nor the political commonwealth which was national Israel. From this point forward, true Israel is the faithful remnant. (See above on Mic 2:12) There is a distinction here between two groups. The one Micah calls that which was lame (LXX bruised). The other he styles that which is driven away . . . afflicted . . . cast off. The lame or bruised are the faithful obedient few. Although they will be bruised in the captivity and dispersion of the nation, God will make of them a remnant. Through them He will yet fulfill His covenant promise. That which is cast off He will make a strong nation. Paul informs us emphatically (Rom 11:1) that God has not (from Micahs point of view, will not) cast off His people. His people are the remnant. Those whom He cast off are the rebellious majority. Of both, the remnant and the strong nation composed of those cast off, Micah says, Jehovah will reign over them.
Zerr: Mic 4:7. We usually think of a remnant as something rather inferior, a scrap of material left after the best has been taken. However, it has the opposite meaning in the present case, and indicates a superiority of strength in that it was able to survive after the bulk of the nation had succumbed to the ravages of the captivity. Thus this verse uses the word in the same connection with strong notion. God promises to use the remnant as a nucleus of a nation with Zion (Jerusalem) as its headquarters,
TOWER OF THE FLOCK (Mic 4:8)
The flock is the remnant, Gods faithful covenant people, Zion out of whom shall proceed the law of God to all people. (Cf. Mic 4:2 above.) The tower of the flock . . . the hill of the daughter of Zion (not Zion herself) is the cast-off ones who shall become a strong nation, As the tower of the flock was a lookout post to guard the shepherds flock, so the nation would shield within her the covenant remnant until the time of Messiahs coming. The term tower of the flock is literally the tower of Ophel. Ophel is not Mt. Zion, but a percipitous slope on the south of the temple mount. This brings to sharper focus the distinction between Zion, the remnant, and the tower, the nation. It is to the nation that the former dominion shall come. The remnant shall become the nucleus of the Christian church.
Zerr: Mic 4:8. Tower is also rendered “castle and is here used to designate Jerusalem ais a watchtower for the kingdom the Lord promised to make out of the remnant. First dominion denotes that God had a dominion over the same people and at this same place long before. Daughter of Zion and daughter of Jerusalem are terms of endearment used frequently to represent Gods people whose headquarters were in Jerusalem.
Questions
Future Exaltation and Messianic Hope
1. Demonstrate that Micahs prophecy in Micah 4-5 has to do with the day of the Messiah, our own Messianic time.
2. What does John tell us about this end time? (1Jn 2:18 -f)
3. What is the meaning of the mountain of Jehovahs house?
4. Comment on all peoples walk everyone in the name of his god, but we will walk in the name of Jehovah our God for ever and ever. (Mic 4:5)
5. Discuss many nations. (Mic 4:2)
6. Discuss . . . out of Zion shall go forth the law, and the word of Jehovah from Jerusalem. (Mic 4:2 cp. Luk 24:44 -f)
7. Men are at war with men because ________________________.
8. God must become ruler of our ____________ as well as our church doctrine. (Mic 4:4)
9. In that day (Mic 4:6-7) refers us back to ___________________.
10. That which is lame is the image of ____________.
11. Discuss her that halted is become a remnant. (Mic 4:7)
12. Distinguish between that which was lame and that which was driven away.
13. Discuss I will make . . . that which was cast far off a strong nation in Mic 4:7 in light of Rom 11:1.
14. What is meant by tower of the flock? (Mic 4:8)
15. Discuss Mic 4:11 in connection with Mic 3:12.
16. In Micahs own time the nation of ____________ dominated the international scene.
17. ____________ would wipe out the northern kingdom.
18. ____________ would enslave the southern kingdom.
19. ____________ would conquer the Medo-Persian empire.
20. The Maccabean revolt was against the rule of ____________.
21. All these powers, and others since have used the land of ____________ as a political pawn and a ____________ state.
22. Discuss Romans 11, Mic 4:11-13 in light of current events in the Middle East.
23. The Jews are precious to Jehovah because ____________.
24. This does not imply ____________.
25. What New Testament reference is made to Mic 5:2 -ff?
26. What is the meaning of Ephratah? (Mic 5:2)
27. Bethlehem nestles on the ____________ slopes of a ridge some ____________ miles ____________ of Jerusalem.
28. Discuss, the conditions of Jesus birth in contrast to what might have been expected for the birth of a king.
29. The sheep tended on the slopes of Bethlehem were traditionally intended for _________.
30. Why did the Roman emperor Harian forbid Jews to live in or near Bethlehem?
31. Perhaps no other term in the Old Testament has been more grossly misunderstood than _____________.
32. Humanly speaking, it was the Jews ambitious vision of ____________ that was responsible for the death of Jesus.
33. It is the failure of many to recognize the kingly office and authority of Jesus that has brought about the ____________ in the modern church.
34. Discuss the temptation of Jesus (Luk 4:1-12) in relation to the Jewish dream of world power in the Messianic age.
35. The real issue in Mic 2:6 is the assurance that ____________.
36. Why do the Jews object that Jesus cannot be the Messiah?
37. Discuss the pre-existence of Christ in light of Mic 5:2.
38. God would not, Micah promised, fully vindicate His people and exalt them until ____________,
39. The Messiah is to be a glorious prince, but His relationship to His people is that of a ____________.
40. What is the significance of His greatness shall be to the ends of the earth?
41. Discuss and this man shall be our peace . . .
42. Discuss seven shepherds . . . eight principal men. (Mic 5:5-6)
43. What is meant by the remnant shall be as dew in a summer morning?
44. Messiahs people are to be as bold as _____________.
45. Mic 5:15 must be almost unbelievable to ____________.
46. The prophet sees in the age of ____________ God executing vengeance in anger and wrath upon the nations which hearken not
Fuente: Old and New Testaments Restoration Commentary
will I: Mic 2:12, Psa 38:17, Isa 35:3-6, Jer 31:8, Eze 34:13-17, Zep 3:19, Heb 12:12, Heb 12:13
and I: Psa 147:2, Isa 56:8, Jer 3:18, Jer 30:17, Jer 30:18, Eze 34:12, Eze 34:13, Eze 36:24, Eze 37:21, Eze 37:22, Eze 39:25-29, Luk 19:10, Joh 10:16
Reciprocal: Isa 2:11 – in that day Isa 54:7 – with Jer 31:10 – He Eze 34:16 – seek that Joe 2:32 – and in Zec 8:12 – the remnant Zec 10:6 – I will strengthen
Fuente: The Treasury of Scripture Knowledge
Mic 4:6. In a. number of places we have seen the prophet pass from the release of Israel from captivity to the establishing of the kingdom of Christ. In the present chapter the order is reversed, for the rest of it beginning will) this verse is a group prediction of the return from the captivity. That day is a familiar term in the Bible and Lhe context usually has to he considered in determining the day meant; it here stands for the day of Israels release. That hatteth means the national halting or lameness brought about by the captivity. Driven out refers to the exile of Israel from her native land which was yet in the future when the prophet wrote this. I have afflicted is said because the Lord used the heathen nations as instruments in His hands to inflict the chastisement on the disobedient people.
Fuente: Combined Bible Commentary
Mic 4:6-7. In that day At that time; will I assemble her that halteth
Or, her that is weak, or bowed down; namely, the Jewish people, weakened with the hard usage of oppressing conquerors. And I will gather her that is driven out Captive Judah, driven out from their own land. And her that I have afflicted That I have subjected to great calamities. The calamity of the seventy years captivity in Babylon seems to be chiefly referred to: as if he had said, Though I have broken the power of my people, removed them into captivity afar off, and afflicted them; yet will I restore them to their country, I will send them the Messiah, and will be always their king. I will make her that halted a remnant A part of them shall be preserved, as a seed which shall take root and increase, which shall continue to the coming of the Messiah, and in which the designs of my providence shall be accomplished.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Mic 4:6 to Mic 5:1. Exile and Restoration: Israels Victory over the Nations.The reference to the Babylonian exile (Mic 4:10) shows that the passage is not earlier than the sixth century, Micah himself being concerned with Assyria, not Babylon. The sequence of thought is not clear, and it has been suggested that Mic 4:9 f. should precede Mic 4:6-8; Mic 4:11 ff. is apparently a distinct prophecy, describing a siege of Jerusalem which is eschatological rather than historic (cf. Eze 38:1.). The paragraph opens with a prophecy of the restoration of the Messianic remnant (analogous to Mic 2:12 f.), the people being pictured as a lame, outcast, and suffering flock (cf. Zep 3:19). Jerusalem, restored to her ancient sovereignty, is the tower of the flock (cf. 2Ch 26:10), i.e. the watch-tower of Yahweh, its shepherd. In Mic 4:9 f. the daughter of Zion is described as going forth from her leaderless city into homeless exile (the absence of a human rather than of the Divine king-counsellor seems intended, though cf. Jer 8:19). Her sorrows are compared, as often (cf. Jer 4:31) with those of a travailing woman; yet Yahweh shall rescue her from her captivity. In Mic 4:11 ff. there is an apocalyptic vision of the final gathering of heathen forces against Jerusalem, eagerly seeking to desecrate her (by forcing their way in); but, in reality, Yahweh has gathered them for Zion to destroy them utterly, goring them with her horns (Deu 33:17), threshing them with her hoofs (Deu 25:4), and devoting their possessions to Yahweh (cf. 1Sa 15:3 mg.). For the figure of the threshing-floor, here employed, see Thomson, The Land and the Book, pp. 538ff. The closing verse of the paragraph (Mic 5:1) is obscure; as it stands, Zion is the daughter of troops, and is bidden to oppose the besiegers, who have insulted Israels king, here called judge, as in Amo 2:3 (for smite . . . upon the cheek, see 1Ki 22:24, Job 16:10). Marti and others follow Wellhausens easy emendation of the first clause, viz. Now cut thyself grievously (i.e. in sign of mourning; cf. Deu 14:1, p. 110), and regard the verse as a gloss on Mic 4:10.
Fuente: Peake’s Commentary on the Bible
Zion’s future greatness 4:6-8
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
In "that day" the Lord also promised to assemble His people whom He had allowed the nations to abuse. This will occur when He turns the tide for Israel and begins to bless her, namely, at the beginning of the Millennium.
Some of the postexilic books of the Old Testament (i.e., Ezra, Nehemiah, Esther, Haggai, Zechariah, and Malachi) show that the tide did not really turn for Israel at the end of the Babylonian captivity. The Jews continued to suffer under "the times of the Gentiles" (Luk 21:24) and will do so until Messiah returns to the earth (cf. Mat 24:31). This includes suffering in the Tribulation to come (Dan 7:25; Zec 14:5). The Jews of Micah’s day were weak morally and spiritually and were about to go into captivity.
"The times of the Gentiles" are the times during which Gentiles control the affairs of the Jews, Israel having lost her sovereignty. These times began when Nebuchadnezzar destroyed Jerusalem and took the Jews into exile in 586 B.C., and they will end with the return of Jesus Christ to the earth at the Second Coming.