Exegetical and Hermeneutical Commentary of Micah 5:5
And this [man] shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men.
5. the peace ] Rather, Peace (peace personified). An allusion perhaps to Isaiah’s second great Messianic prophecy (Isa 9:6, ‘Prince of peace’). There ought to be a full stop after ‘Peace.’
when the Assyrian shall come ] This is quite correctly rendered; the prophet, speaking in the name of the people, looks forward to an Assyrian domination over the Holy Land. Many commentators unnecessarily suppose it to be a hypothetical clause ‘supposing that another Assyrian should invade our land, Israel will be able to meet him with abundance of capable leaders,’ and Castalio (Chtillon) compares the line of Virgil ( Ecl. 4:34),
‘Alter erit tum Tiphys, et altera quae vehat Argo
Delectos heroas.’
seven shepherds ] ‘Shepherds,’ i.e. princes; ‘seven,’ as being the perfect number. Nothing is told us of the relation of these princes to the Messiah. Comp. Isa 32:1.
eight principal men ] ‘Eight,’ as if to say, more than enough. In the hour of need God can raise up a superabundance of capable men. ‘Principal men;’ rather, princes among men.
Fuente: The Cambridge Bible for Schools and Colleges
5, 6. These verses appear to have been added by an after-thought. Two plausible reasons may be given for the insertion. 1. It was not clear who the ‘many nations’ and ‘many peoples’ of Mic 4:11; Mic 4:13 were; the first clause of Mic 5:5 may perhaps be taken as interpreting those rather vague phrases of the Assyrians. 2. In the first gush of inspiration, the prophet had omitted the period of foreign rule over the land of Israel. Thus the picture of the Messianic time was left indistinct; by the insertion of Mic 5:5-6 this omission was rectified. The connexion is improved, if we inclose these verses in a parenthesis; it should be observed that the same vague phrase ‘many peoples’ reappears in Mic 5:7-8, indicating that these verses belonged to the original draft of the prophecy. How greatly our idea of the Biblical literature gains in distinctness by the insight we are now acquiring into the methods and processes of the prophetic writers and editors!
Fuente: The Cambridge Bible for Schools and Colleges
And this Man shall be the Peace – This, emphatically, that is, This Same, as is said of Noah, This same shall comfort us Gen 5:29, or, in the song of Moses, of the Lord, This Same is my God Exo 15:2. Of Him he saith, not only that He brings peace, but that He Himself is that Peace; as Paul saith, He is our Peace Eph 2:14, and Isaiah calls Him the Prince of peace Isa 9:6, and at His Birth the heavenly host proclaimed peace on earth Luk 2:14; and He preached peace to you which were afar off, and to them that were nigh Eph 2:17; and on leaving the world He saith, Peace I leave with you, My Peace I give unto you Joh 14:27. He shall be our Peace, within by His Grace, without by His Protection. Lap.: Wouldest thou have peace with God, thine own soul, thy neighbor? Go to Christ who is our Peace, and follow the footsteps of Christ. Ask peace of Him who is Peace. Place Christ in thy heart and thou hast placed Peace there.
When the Assyrian shall come into our land, and when he shall tread in our palaces – Assur stands for the most powerful and deadliest foe, ghostly and bodily, as the Assyrian then was of the people of God. For since this plainly relates to the time after Christs coming, and, (to say the least,) after the captivity in Babylon and deliverance Mic 4:10 from it, which itself followed the dissolution of the Assyrian Empire, the Assyrians cannot be the literal people, who had long since ceased to be In Isaiah too the Assyrian is the type of antichrist and of Satan .
As Christ is our Peace, so one enemy is chosen to represent all enemies who Act 12:1 vex the Church, whether the human agents or Satan who stirs them up and uses them. By the Assyrian, says Cyril, he here means no longer a man out of Babylon, but rather marks out the inventor of sin, Satan. Or rather, to speak fully, the implacable multitude of devils, which spiritually ariseth against all which is holy, and fights against the holy city, the spiritual Zion, whereof the divine Psalmist saith, Glorious things are spoken of thee, thou city of God. For Christ dwelleth in the Church, and maketh it, as it were, His own city, although by His Godhead filling all things. This city of God then is a sort of land and country of the sanctified and of those enriched in spirit, in unity with God. When then the Assyrian shall come against our city, that is, when barbarous and hostile powers fight against the saints, they shall not find it unguarded.
The enemy may tread on the land and on its palaces, that is, lay low outward glory, vex the body which is of earth and the visible temple of the Holy Spirit, as he did Paul by the thorn in the flesh, the minister of Satan to buffet him, or Job in mind body or estate, but Luk 12:4 after that he has no more than he can do; he cannot hurt the soul, because nothing can separate us from the love of Christ, and (Rup.) Christ who is our Peace is in us; and of the saint too it may be said, The enemy cannot hurt him Psa 89:22. Rib.: Much as the Church has been vexed at all times by persecutions of devils and of tyrants, Christ has ever consoled her and given her peace in the persecutions themselves: Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we are comforted of God. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ 2Co 1:4-5. The Apostles Act 5:41 departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His Name. And Paul writeth to the Hebrews, ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing that ye have in heaven a better and more enduring substance Heb 10:34.
Then shall we raise against him seven shepherds and eight principal men – (Literally, anointed, although elsewhere used of pagan princes.)
The shepherds are manifestly inferior, spiritual, shepherds, acting under the One Shepherd, by His authority, and He in them. The princes of men are most naturally a civil power, according to its usage elsewhere Jos 13:21; Psa 83:12; Eze 32:30. The seven is throughout the Old Testament a symbol of a sacred whole, probably of the union of God with the world , reconciled with it; eight, when united with it, is something beyond it . Since then seven denotes a great, complete, and sacred multitude, by the eight he would designate an incredible and almost countless multitude. Rib.: So in defense of the Church, there shall be raised up very many shepherds and teachers (for at no time will it be forsaken by Christ;) yea by more and more, countlessly, so that, however persecutions may increase, there shall never be lacking more to teach, and exhort to, the faith.
Fuente: Albert Barnes’ Notes on the Bible
Mic 5:5
And this Man shall be the peace, when the Assyrian shall come into our land
Peace in Christ amid invading foes
This is an announcement of the mission of our Saviour.
He is to be peace. Two facts in the text.
1. A special danger is apprehended.
2. A provision is made to meet the danger.
I. The crisis of danger. Two great nations invaded the Holy Land, the Assyrian and the Babylonian. These differed. The former was heathen, the latter idolatrous. The one sought to destroy all worship; the other to establish the worship of its own gods. These two nations represent the different forces that battle against Christianity to the present time. In the philosophy of the infidel we see the one; in the superstition of Rome we see the other.
II. The provision to meet the danger. This Man, Christ, is our peace. Christ meets the infidel successfully at every turn. Human unbelief directs its whole power to break down the truth of God in Christ, and to destroy the hope of man. Sometimes by outward, open, organised attack, at other times by private, insidious attacks on the heart Of man. In the midst of all this hostility the advent of our Saviour is our peace.
III. Some of the weapons of this Assyrian enemy.
1. It contested the authenticity of the Scriptures. This was the method of attack, from Porphyry and Celsus down to Hume and Gibbon. This mode of attack is ended.
2. The impossibility, the absurdity of the incarnation of Christ is urged. The Assyrian rejects the personality of God, the immortality of man. He seeks the enthronement of matter.
3. There is a private, a personal hostility. Many a man retains his peace amid all the outward conflict, but when assailed by doubt and fear the citadel of the soul is carried. But this Man–this Saviour–is the strength of the soul forever. (Stephen H. Tyng, D. D.)
Christ our peace
The term Assyrian may he regarded as symbolically used, the great enemy of the Jews being made to represent generally the enemies of man, or particularly of the Church. One of the titles under which Isaiah announces the Child that should be born is Prince of Peace. The chorus of the angels mentions peace. The angels associated the incarnation of the Saviour with the reestablishment of peace on the disquieted earth. In the apostolic writings peace is equally associated with Christ, and especially attributed to His death. Except through Him there could be no reconciliation of the human race to God. Christ Jesus, by His obedience and death, removed every obstacle to the free forgiveness of sinners, and thus in the largest sense reconciled the world unto God. There are other reasons why Christ may be affirmed to have accomplished our text. It is the tendency and property of the Christian religion to heal all differences between man and man, and to produce and preserve universal harmony. In the very degree in which the religion of Christ now gains a hold on individuals or families, it vindicates its character as a religion of peace. It cannot establish its dominion in the heart without producing a disposition towards goodwill to all men. Christianity, going straightway to the inner man, throws the salt, as it were, into the very fountains of the waters of strife, and by healing the springs, sweetens all their after flowings. Who shall order the jarring elements of the world into harmony? Make true Christians of all men, and then, such will be the principles which are universally acted on, such the motives which will be universally at work, such the ends which will be universally proposed, that divisions must disappear, because every one will seek the good of others in seeking his own. In an individual and personal sense, too, Christ is our peace. (Henry Melvill, B. D.)
The peace from God
In some crystals that coat, as with shining frost work, the sides of a vessel, we have all the salts that give perpetual freshness to the ocean, their life to the weeds that clothe its rocks, and their energy to the fish that swim its depths and hollows. In some drops of oil distilled from rose leaves of Indian lands, and valued at many times their weight in gold, we have enclosed within one small phial the perfume of a whole field of roses, that which, diffused through ten thousand leaves, gave every flower its fragrance. Like these our text contains the essence of the Gospel; peace to a world at enmity against God; peace to a race of sinners at variance with God; peace and joy in believing. Peace.
I. Who is here spoken of? The Man; the Christ. He stands alone as the Man. This is His distinguishing feature. Micah has just uttered a prediction fixing the birthplace of the promised Messiah. He is called the Man, because He is–
1. The Divine Man. God manifest in the flesh. He is in the Father, and the Father is in Him.
2. As the sinless Man. He knew no sin, neither was guile found in His mouth. A Lamb for sacrifice, without blemish and without spot.
II. What is He to be to us? Christ our peace. In Him God provides for the destruction of all causes of enmity and disorder. This work of destruction was to be the foundation for peace between God and man. For peace between God and man as a sinner, and as a saint. Peace He brings for the sinner. The true peace is in Christ, through His precious bloodshedding, and by His atoning death. Peace He brings for the believer. It is built upon His own promise and Word, and is compatible with the most calm and considerate view of all truth. Gods peace is with ones self, with our conscience, with God, in fact, through the blood of Jesus. It is that we want.
III. How is He to be peace to us?
1. He satisfied Jehovah. By bearing our sins in His own body on the tree; by making peace through the blood of His Cross; by dying the just for the unjust to bring us to God; by making reconciliation for iniquity, and bringing in everlasting righteousness.
2. He overcame the enmity of the human heart. This peace is purchased for us by His Divinely efficacious bloodshedding, but it is bestowed upon us by the mysterious communication of His Spirit. The source of true peace is faith, realising and resting on the faithful and unchanging promises of God.
IV. When may Christ be said to be our peace? When the Assyrian cometh into our land. The allusion is to the invasion of Judaea by Sennacherib, in the reign of Hezekiah. Some think that Hezekiah is the man here referred to. But note that this Man was born at Bethlehem; and He was a Man whose goings forth have been of old from everlasting. This must be the Son of God. It is in the very presence of the Assyrian that the child of God has peace. We do not say that the consequences of our sins are taken away. And yet there is peace; Christ works it by destroying the painful sense of the corruption of the spirits purity, and the deadly evil poisoning of all the springs of being. He is our peace, able and willing to hush every storm, and fill us with all peace and joy. Apply both to our corruption and to our affliction. Then, if there is no true peace in time or eternity but what comes from God in Christ, then let the believer live near to God. Let him, through the aids of the Holy Spirit, maintain a conscience void of offence towards God and man. (William Adamson.)
An invasion
I. A terrible invasion. The Assyrian, who may be regarded as the representative of all the enemies of Israel, enters the Holy Land, takes Jerusalem, and treads the palaces of the chosen people. A faint picture is the Assyrian of the hellish invader of human souls. He breaks his way through all bulwarks, enters the sacred territory, and treads even in the palaces of the intellect and heart.
II. A triumphant defender. There are seven shepherds and eight principal men who now hurled back the Assyrian invader, entered his own territory, and carried war into the midst. Who is the deliverer? This Man shall be the peace.
1. He did it successfully. Thus shall He deliver us from the Assyrian. Christ will one day ruin this moral Assyrian, as lightning falleth from heaven he shall fall. He will hurl him from the habitation of men.
2. Christ, in doing this, uses human instrumentality. Seven shepherds and eight principal men. Christ destroys the works of the devil by the instrumentality of men.
(1) The instrumentality that He employs may seem to us very feeble. Seven shepherds and eight principal men, against unnumbered hosts of enemies. He chooseth the foolish things of the world to confound the wise, etc.
(2) Though the instrumentality may seem feeble, it was sufficient. The work was done. Not by might and not by power, but by My Spirit, saith the Lord. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. And this man shall be the peace] This clause should be joined to the preceding verse, as it finishes the prophecy concerning our blessed Lord, who is the Author and Prince of Israel; and shall finally give peace to all nations, by bringing them under his yoke.
When the Assyrian shall come] This is a new prophecy, and relates to the subversion of the Assyrian empire.
Then shall we raise against him seven shepherds] Supposed to mean the seven Maccabees, Mattathias, and his five sons, and Hyrcanus, the son of Simon.
Eight principal men.] Eight princes, the Asmonean race; beginning with Aristobulus, and ending with Herod, who was married to Mariamne.-Sharpe. Perhaps seven and eight are a definite for an indefinite number, as Ec 11:2; Job 5:19. The prophet means the chiefs of the Medes and Babylonians, the prefects of different provinces who took Nineveh, whose number may have been what is here specified.-Newcome.
Calmet considers this as referring to the invasion of Judea by Cambyses, when the Lord raised up against him the seven magi. He of them who passed for king of the Persians was the Smerdis of Herodotus, the Oropastes of Trogus, and the Artaxerxes of Ezra. These magi were put to death by seven Persian chiefs; who, having delivered the empire from them, set one of themselves, Darius, the son of Hystaspes, upon the throne.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This verse, as the former, is abstruse, and the particulars are not easily accommodated to times and things.
And this; so the Hebrew, and it may be read as the neuter gender, and be referred to time, or thing, or both, following in the text, thus: At that time this thing shall be our peace, viz. when the Assyrian shall invade us, we shall raise by our prayers sufficient strength against him, here expressed by seven shepherds, &c. Our version supplies the defect of the substantive with
man, i.e. the Messiah the Ruler, who stands and feeds in the strength of the Lord. Shall be the peace, which is promised to and expected by the people of God, all their preservation and deliverances are not only for the sake, but effected by the power, of the Messiah.
When the Assyrian shall come into our land; as Sennacherib did within a few years after this prophecy was delivered; and then by the power and authority of Messiah was Sennacherib and his army defeated, and Judahs peace was secured.
When he shall tread in our palaces; which the Assyrian did in all the cities of Judah, except Jerusalem, against which he could do nothing, because God-man the Messiah was with Hezekiah and Jerusalem, as foretold. Isa 8:8-10; 37:32-35.
Then, shall we; Hezekiah, and with him the prophets and people, by prayer to God, shall prevail with God to send deliverance and salvation to them.
Raise against him seven shepherds: the number is certain, but put for an uncertain; and the quality of those raised is expressed by shepherds, in a decorum to the representation of the people of God by the metaphor of sheep, or flock, of which shepherds do particularly take care.
And eight principal men: here again a determinate number is put for an indeterminate, and for a sufficient number, that the effect may be sure. God will raise a sufficient number of deliverers for his people: this is the import of this phrase, as elsewhere six troubles and seven, Job 5:19. Thus in the letter and historical reference I suppose the words do look to the wonderful deliverance of Hezekiah and Jerusalem from the Assyrian, but I doubt not they have a mystical and spiritual reference, and contain a prediction of that peace Christ did make, and doth maintain, for his churches against all enemies, typified by the Assyrian. Besides this exposition given, I must not pass over that note, viz. The word rendered peace signifieth also recompence, and so might be rendered: This shall be the recompence of the Assyrian by the seven shepherds, rendered for his invading and spoiling Judah, and for attempting against Jerusalem.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. this manin Hebrewsimply “This.” The One just mentioned; He and He alone.Emphatical for Messiah (compare Ge5:29).
the peacethefountainhead of peace between God and man, between Israel andIsrael’s justly offended God (Gen 49:10;Isa 9:6; Eph 2:14;Eph 2:17; Col 1:20),and, as the consequence, the fountain of “peace on earth,”where heretofore all is strife (Mic 4:3;Hos 2:18; Zec 9:10;Luk 2:14).
the AssyrianBeingIsrael’s most powerful foe at that time, Assyria is made therepresentative of all the foes of Israel in all ages, who shallreceive their final destruction at Messiah’s appearing (Eze38:1-23).
seven shepherds, andeight“Seven” expresses perfection; “seven andeight” is an idiom for a full and sufficient number(Job 5:19; Pro 6:16;Ecc 11:2).
principal menliterally,”anointed (humble) men” (Ps62:9), such as the apostles were. Their anointing, orconsecration and qualification to office, was by the Holy Spirit[CALVIN] (1Jn 2:20;1Jn 2:27). “Princes”also were anointed, and they are mentioned as under Messiah (Isa32:1). English Version therefore gives the probable sense.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And this [man] shall be the peace,…. The word man is not in the text, only this; and refers to the person before spoken of, who was to be born in Bethlehem, to be the ruler in Israel, that should stand and feed his people, and should be great to the ends of the earth; and is no other than the Messiah, as Kimchi, and other Jewish writers, own, Kimchi’s note is,
“this peace respects the Messiah; for he shall be the cause or author of peace; as it is said, “he shall speak peace unto the Heathen”, Zec 9:10;”
and R. Isaac x expresses his sense of the words in much the same language; and it is an observation the Jews sometimes make, and which they give as a sign of the Messiah’s coming,
“when you see a Persian horse bound in the land of Israel, look for the feet of the Messiah;”
which is the sense of Mic 5:5; “this shall be the peace, when the Assyrian comes into our land” y, c. so Jesus the true Messiah is called “our peace”, Eph 2:14 and is the cause and author of peace, not only between Jew and Gentile, but between God and men; which he has made by the blood of his cross, and speaks and gives peace to men; and he is the author of peace in his churches, whose kingdom is a kingdom of peace, of which there will be an abundance in the latter day; for all which he would not be sufficient was he a mere man; though it was proper he should be a man, that he might have blood to shed, a body to offer up, and in it die to procure peace; and yet be more than a man, God also, to put virtue and efficacy into what he did and suffered to obtain it, as well as to secure and continue the peace of his people, and preserve them from all their enemies:
when the Assyrian shall come into our land; not Sennacherib king of Assyria; though by the invasion of Judea, and siege of Jerusalem, he might have lately been concerned in, and by reason of the terror which that had raised in the people; the Assyrian may be here put for any powerful enemy of the people of God in later times; or Satan, and his principalities and powers, even all the powers of darkness Christ our peacemaker engaged with, at the time he made peace by his sufferings and death; and perhaps may chiefly design the Turk, the Gog and Magog of Ezekiel, as Mr. Mede z thinks, that will enter into the land of Judea, in order to take it out of the hands of the Jews, who will be possessed of it upon their conversion to Christ; but he by his instruments will secure to them the possession of it, and their peace and prosperity in it:
and when he shall tread in our palaces; the palaces of our princes, and nobles, and great men, at least attempt to do it:
then shall we raise against him; the Assyrian, or whatsoever enemy is meant by him: or, “with him”, that is, the Messiah, as Kimchi and others a interpret it. The Targum is,
“then will we appoint over us;”
which sense the above writer wonders at, as being contrary to the Hebrew text:
seven shepherds, and eight principal men; that is, many, as the phrase is used in Ec 11:2; to which passage Aben Ezra and Kimchi refer us; these are, as the last mentioned writer and others say b, the princes of the Messiah; and, according to the ancient c Jewish Rabbins, the seven shepherds are particularly these, David in the midst, Adam, Seth, Methuselah, on his right hand (Kimchi has it, Seth, Enoch, and Methuselah), and Abraham, Jacob, and Moses, on his left hand; and the eight principal men are, Jesse, Saul, Samuel, Amos, Zephaniah, Zedekiah (in Kimchi and Rabbot it is Hezekiah), Elijah, and the Messiah; but, as Aben Ezra, not fifteen persons are designed, at most but eight, according to this form of speech in Pr 30:15; c. Calmet d takes those seven or eight shepherds to he the seven princes confederate with Darius the son of Hystaspes, who killed Smerdis the Magian, who had possessed himself of the empire of the Persians, after the death of Cambyses but Smerdis was not an Assyrian, nor is the kingdom of Persia here meant, but the land of Judea; and the prophecy respects the times of the Messiah, who should appear there, and where would be raised up men to support his interest: and if conjecture may be allowed, as this may be understood of the apostles and first preachers of the Gospel, the princes of the Messiah, who were raised up, at the prayer and request of the church, to oppose Satan and his emissaries, in the first times of the Gospel; by these may be meant the writers of the New Testament, the four evangelists, Matthew, Mark, Luke, and John, and the Apostles Peter, James, and Jude, which make the seven shepherds; and if you add to these the Apostle Paul, they will make eight principal men; or rather I should think the seven angels are pointed at, that shall pour out the last plagues on the antichristian states; to which, if another angel is added, that will proclaim the fall of Babylon, the same number will be made up; see Re 16:1; and who will assist the Jews against the Turks, when they shall attempt to dispossess them of their land, they shall again inherit.
x Ut supra. (Chizzuk Emunah, par. 1. p. 281.) y Echa Rabbati, fol. 48. 3. z Works, l. 4. Ep. 41. p. 796. a Vid. Chizzuk Emunah, par. 1. p. 282. b Ibid. c T. Bab. Succa, fol. 52. 2. Shirhashirim Rabba, fol. 26. 3. d Dictionary, in the word “Shepherds”.
Fuente: John Gill’s Exposition of the Entire Bible
Under His rule Israel will attain to perfect peace. Mic 5:5. “And He will be peace. When Asshur shall come into our land, and when he shall tread in our palaces, we set up against him seven shepherds and eight princes of men. Mic 5:6. And they feed the land of Asshur with the sword, and the land of Nimrod in his gates; and He rescues from Asshur when he comes into our land and enters into our border.” (this man), viz., He who feeds His people in the majesty of God, will be peace, i.e., not merely pacis auctor, but He who carries peace within Himself, and gives it to His people. Compare Eph 2:14, “He is our peace,” which points back to this passage. In this relation the Messiah is called the Prince of peace in Isa 9:5, as securing peace for Israel in a higher and more perfect sense than Solomon. But in what manner? This is explained more fully in what follows: viz., (1) by defending Israel against the attacks of the imperial power ( Isa 9:5, Isa 9:6); (2) by exalting it into a power able to overcome the nations (Isa 9:7-9); and (3) by exterminating all the materials of war, and everything of an idolatrous nature, and so preventing the possibility of war (Isa 9:10-15). Asshur is a type of the nations of the world by which the people of the Lord are attacked, because in the time of the prophet this power was the imperial power by which Israel was endangered. Against this enemy Israel will set up seven, yea eight princes, who, under the chief command of the Messiah, i.e., as His subordinates, will drive it back, and press victoriously into its land. (On the combination of the numbers seven and eight, see the discussions at Amo 1:3.) Seven is mentioned as the number of the works proceeding from God, so that seven shepherds, i.e., princes, would be quite sufficient; and this number is surpassed by the eight, to express the thought that there might be even more than were required. , not anointed of men, but installed and invested, from nasakh , to pour out, to form, to appoint; hence Jos 13:21, vassals, here the under-shepherds appointed by the Messiah as the upper-shepherd. The meaning “anointed,” which is derived from sukh , neither suits Jos 13:21 nor Pro 8:23 (see Delitzsch on Psa 2:6). On the figurative expression “feed with the sword,” for rule, see Psa 2:9 and Rev 2:27; from , not from . The land of Asshur is called the land of Nimrod, after the founder of the first empire (Gen 10:9.), to indicate the character of the imperial power with its hostility to the kingdom of God. , in his gates, i.e., cities and fortresses; gates for cities, as in Isa 3:26; Isa 13:2, etc.: not at his gates = on his borders, where the Assyrians stream together for defence (Hitzig, Caspari, etc.). The borders of a land are never called gates; nor could a land be devastated or governed from the border, to say nothing of the fact that [ corresponds to “in thy palaces” in Mic 5:4, and leads to the thought that Asshur is to be fully repaid for what it has done to the kingdom of God. The thought is rounded off with , and so He saves from Asshur, etc., not merely by the fact that Asshur is driven back to his own border, and watched there, but by the fact that he is fed in his own territory with the sword. This victorious conflict with the imperial power must not be restricted to the spiritual victory of the kingdom of God over the kingdoms of the world, as Hengstenberg supposes, appealing to Mic 5:10., according to which the Lord will make His people outwardly defenceless before it becomes fully victorious in Christ (Hengstenberg). For the extermination of the instruments of war announced in Mic 5:10 refers not to the period of the exaltation of the people of God into the world-conquering power, but to the time of consummation, when the hostile powers shall be overcome. Before the people of God reach this goal, they have not only to carry on spiritual conflicts, but to fight for existence and recognition even with the force of arms. The prediction of this conflict and victory is not at variance with the announcement in Mic 4:2-3, that in the Messianic times all nations will go on pilgrimage to Zion, and seek for adoption into the kingdom of God. Both of these will proceed side by side. Many nations, i.e., great crowds out of all nations, will seek the Lord and His gospel, and enter into His kingdom; but a great multitude out of all nations will also persist in their enmity to the Lord and His kingdom and people, and summon all their power to attack and crush it. The more the gospel spreads among the nations, the more will the enmity of unbelief and ungodliness grow, and a conflict be kindled, which will increase till the Lord shall come to the last judgment, and scatter all His foes.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Micah, as I have said, confirms his former statement. By the word dwell, he no doubt meant a quiet and peaceable inhabitation; as though he had said, that the children of God would, under Christ, be safe and secure. Now he adds, And he shall be our peace. It might have been asked, “Whence will come this secure dwelling? For the land has been very often wasted, and the people have been at length driven to exile. How then can we now venture to hope for what thou promises, that we shall be quiet and secure?” Because, he says, He shall be our peace; and we ought to be satisfied with the protection of the King whom God the Father has given us. Let his shadow, then, suffice us, and we shall be safe enough from all troubles. We now see in what sense the Prophet calls Christ the Peace of his people or of his Church; he so calls him because he will drive far away all hurtful things, and will be armed with strength and invincible power to check all the ungodly, that they may not make war on the children of God, or to prevent them in their course, should they excite any disturbances.
We further know, that Christ is in another way our peace; for he has reconciled us to the Father. And what would it avail us to be safe from earthly annoyances, if we were not certain that God is reconciled to us? Except then our minds acquiesce in the paternal benevolence of God, we must necessarily tremble at all times, though no one were to cause us any trouble: nay, were all men our friends, and were all to applaud us, miserable still would be our condition, and we should toil with disquietude, except our consciences were pacified with the sure confidence that God is our Father. Christ then can be our peace in no other way than by reconciling God to us. But at the same time the Prophet speaks generally, — that we shall lie safely under the shadow of Christ, and that no evil ought to be feared, — that though Satan should furiously assail us, and the whole worth become mad against us, we ought yet to fear nothing, if Christ keeps and protects us under his wings. This then is the meaning, when it is said here that Christ is our peace.
He afterwards subjoins, When the Assyrian shall come into our land, and when he shall tread in our palaces then we shall raise up against him or on him, seven shepherds and eighty princes of the people (148) The Prophet intimates that the Church of God would not be free from troubles, even after the coming of Christ: for I am disposed to refer this to the intervening time, though interpreters put another construction on the words of the Prophet. But this meaning, is far more suitable, — that while the help which God promised was expected and yet suspended, the Assyrians would come, who would pass far and wide through the land of Israel. Hence he says, that though Assur should come to our land, and break through, with such force and violence that we could not drive him out, we shall yet set up for ourselves shepherds and princes against him. It must at the same time be observed, that this prophecy is not to be confined to that short time; for the Prophet speaks generally of the preservation of the Church before as well as after the coming of Christ; as though he said, — “I have said that the king, who shall be born to you, and shall go forth from Bethlehem, shall be your peace; but before he shall be revealed to the world, God will gather his Church, and there shall emerge as from a dead body Princes as well as Shepherds, who will repel unjust violence, nay, who will subdue the Assyrians.”
We now see what the prophet had in view: After having honored Christ with this remarkable commendation — that he alone is sufficient to give us a quiet life, he adds that God would be the preserver of his Church, so as to deliver it from its enemies. But there is a circumstance here expressed which ought to be noticed: Micah says, that when the Assyrians shall pass through the land and tread down all the palaces, God would then become the deliverer of his people. It might have been objected, and said, “Why not sooner? Would it have been better to prevent this? Why! God now looks as it were indifferently on the force of the enemies, and loosens the reins to them, that they plunder the whole land, and break through to the very middle of it. Why then does not God give earlier relief?” But we see the manner in which God intends to preserve his Church: for as the faithful often need some chastisement, God humbles them when it is expedient, and then delivers them. This is the reason why God allowed such liberty to the Assyrians before he supplied assistance. And we also see that this discourse is so moderated by the Prophet, that he shows, on the one hand, that the Church would not always be free from evils, — the Assyrians shall come, they shall tread down our palaces, — this must be endured by God’s children, and ought in time to prepare their minds to bear troubles; but, on the other hand, a consolation follows; for when the Assyrians shall thus penetrate into our land, and nothing shall be concealed or hidden from them, then the Lord will cause new shepherds to arise.
The Prophet means that the body of the people would be for some time mutilated and, as it were, mangled; and so it was, until they returned from Exile. For he would have said this to no purpose, We shall set up for ourselves, if there had been an unbroken succession of regular government; he could not have said in that case, After Assur shall come into our land, we shall set up princes; but, There shall be princes when Assur shall come. The word set up denotes then what I have stated, — that the Church would be for a time without any visible head. Christ indeed has always been the Head of the Church; but as he designed himself to be then seen in the family of David as in an image or picture, so the Prophet shows here, that though the faithful would have to see the head cut off and the Church dead, and like a dead body cast aside, when torn from its head; yea, that though the Church would be in this state dreadfully desolated, there is yet a promise of a new resurrection. We shall then set up, or choose for ourselves shepherds.
If any one raises an objection and says that it was God’s office to make shepherds for his people, — this indeed I allow to be true: but this point has not been unwisely mentioned by the Prophet; for he extols here the favor of God, in granting again their liberty to his people. In this especially consists the best condition of the people, when they can choose, by common consent, their own shepherds: for when any one by force usurps the supreme power, it is tyranny; and when men become kings by hereditary right, it seems not consistent with liberty. (149) We shall then set up for ourselves princes, says the Prophet; that is, the Lord will not only give breathing time to his Church, and will also cause that she may set up a fixed and a well-ordered government, and that by the common consent of all.
By seven and eight, the Prophet no doubt meant a great number. When he speaks of the calamities of the Church, it is aid, ‘There shall not be found any to govern, but children shall rule over you.’ But the Prophet says here that there would be many leaders to undertake the care of ruling and defending the people. The governors of the people shall therefore be seven shepherds and eight princes; that is, the Lord will endure many by his Spirit, that they shall be suddenly wise men: though before they were in no repute, though they possessed nothing worthy of great men, yet the Lord will enrich them with the spirit of power, that they shall become fit to rule. The Prophet now adds —
(148) The order of the words in Hebrew is not strictly observed in this instance. There is here an example, not infrequent in the prophets, of the nominative case absolute, —
And he shall be our peace: The Assyrian — when he shall come into our land, And when he shall tread in our palaces, The raise shall we against him Seven shepherds and eight anointed men.
נסיכי אדם, literally anointed of men; but it is a phrase signifying men in authority, princes or sovereigns. נסיכים is rendered dukes in Jos 13:21, and princes in Psa 83:11, and Eze 32:30. It is not necessary to say “eight princes of men,” but, “eight princes,” or “eight anointed men.” — Ed.
(149) It is by no means a safe rule, to draw a conclusion from the spiritual government as to what a temporal government should be. The subjects are guided by very different principles; and the same sort of government will not suit countries under different degrees of civilization. To theorize on this subject, as on many others, leads often to wrong conclusions. An hereditary sovereignty may seem to trench on liberty; but our own country exhibits an example where both exist to an extent unknown in the present or in any former age. Under no democracy has liberty ever been so freely and so fully enjoyed as in this land, which has been so wonderfully favored by a kind and gracious Providence. We owe, perhaps, far more than we are aware to an hereditary sovereignty. — Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Mic. 5:5. Man] Heb. this, emphatic (Gen. 5:29); the cause or author of peace between God and man (Zec. 9:10; Eph. 2:14; Eph. 2:17; Col. 1:20). Seven and eight] Numbers complete, victorious, and contrasted with the enemy (Job. 5:19; Pro. 6:16). Prin.] Shepherds equivalent to princes or rulers (Jer. 6:3; Nah. 3:18).
Mic. 5:6. Entrances] The borders where garrisons and its chief strength lie (2Ki. 3:21). Waste] Lit. eat up; the metaphor of shepherds (Num. 22:4). Sword] With her own naked swords (Psa. 55:21). He] Messiah.
HOMILETICS
THE PEACEFUL RULE OF CHRIST.Mic. 5:5-6
This one just mentioned will bring peace within his kingdom, and bestow means sufficient to secure it when given. Literally and spiritually this promise belongs to the whole Church, and indicates the peaceful reign of Christ over men,
I. He will give peace to His people. Peace to the individual and to the Church is the gift of God.
1. Peace in his own person. This man shall be the peace. The soul is dissatisfied and restless; filled with fear, anxiety, and a sense of guilt. The inner life of men is a prayer for peace. Everything points to God as the only sufficient satisfaction. Christ reconciles to God, gives peace with God, and peace with conscience. He is the Prince of peace, and sends peace on earth where all is strife. He came and preached peace to you who were far off, and to them that were nigh.
2. Peace by his own agencies. Then shall he raise up seven shepherds, &c. Whatever number this may signify, the soldiers of Christ in themselves are weaker than the armies of the world. But the feeblest become heroes in Christ to conquer the enemy and secure the Church. Valiant achievements have been made by the shepherds and princes of the Church. God requires not numbers nor prowess. His instrumentalities are feeble and more than enough. Grace is stronger than sin. God is mightier than man. The weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds.
II. He will defend the peace which He has given to His people. The Church is in danger, the peace of the Christian is often disturbed, and in the world ye shall have tribulation. But this man gives and secures peace to the individual, the Church, and the country.
1. He delivers from the enemy. Asshur is a type of the nations of the world by which the people of the Lord are attacked, because in the time of the prophet this power was the imperial power by which Israel was endangered. Nimrod was the founder of the empire, Gen. 10:9, and indicates the hostility of this power. Notice
(1) The imminent danger. The enemy treads within the bordersprevails in the land, and enters their palaces. Sennacheribs army entered Judah, took defenced cities, and besieged Jerusalem itself, Isa. 36:1; Isa. 37:3.
(2) The complete deliverance. Asshur was driven back, confined, and wasted in his own territory with the sword. He was defeated and crushed at his own gates.
2. He defends from the enemy. When defeated once the attack is often renewed. But the Church will carry the battle into the dominions of sin and Satan. Those who try to waste her shall be foiled and wasted themselves. Now shall this company lick up all that are round about us, as the ox licketh up the grass of the field.
OUR PEACE IN TROUBLE.Mic. 5:5
The Messiah is here intended. The word man, in Italics, is not in the original. The translators should rather have put in the word Ruler or Shepherd. But if he himself be understood, it is all the same, whatever be the supplement. The Assyrian is used metaphorically, for some enemy. It is common for sacred writers to express any significant adversary by the name of Egypt, Assyria, or Babylon; for these powers distinguished themselves by their hatred, oppression, and enslaving of the Jews. We may include everything that annoys and alarms, that would injure and destroy. Be the case what it may, he is our relief. He does not exempt us from conflict, but affords help, comfort, and deliverance. Enemies assail, but he keeps our minds stayed upon him in perfect peace. Let us think of several Assyrians, and see how he is our peace, when they invade and would swallow us up. Does the broken law of God threaten us? A man has nothing to fear from the law when perfectly kept. The curse enters through every breach of transgression. Who is not therefore exposed? The commandment comingsin revivinghope dyingand nothing expected but a certain fearful looking for of judgment! But he is our peace, who died for our sins and rose again for our justification. Does our adversary the Devil terrify? When you think of his wiles and strength, and consider yourself, you are filled with despair. You are no more than a worm to a mountain. The promise is, Fear not, thou worm Jacob; for thou shalt thresh the mountains, and beat them small as dust. In the Lord you have righteousness and strength. In all these things you are more than conquerors, through him that loved you. Do we complain of the sin that dwelleth in us? A Christian must feel and ought to feel it, and be deeply humbled. O wretched man that I am! &c. But where does he find relief? I thank God, through Jesus Christ our Lord. He has begun and will finish the good work in me. My sanctification will be as complete as my justification now is. He is not only able to keep me from falling, but to present me faultless. Do we consider the troubles of life? In the world ye shall have tribulation, but in me ye shall have peace. As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. Modern Christians may not be called to suffer persecution as the disciples did; but they may be subjects of the same personal and relative trials, which require the same support and solace: they equally belong to him, and are never dearer to his heart than in the hour of affliction. He will not leave them comfortless. But death! Death is called the king of terrors. Where would be the triumph of faith if we did not feel its approach? But it is possible to rise above this enemy. We know it from Scripture and observation. Whence comes the victory? There is only one relief when this Assyrian comesto see Him that has abolished death. The enemy is not only disarmed by him but turned into a friendthe curse converted into a blessing. To die is gain. Yea, though I walk through the valley of the shadow of death, &c. From Jay.
HOMILETIC HINTS AND SUGGESTIONS
Mic. 5:5. This Man. Christ is our peace, because through him we have peace above us with God, within us in our conscience, around us with other men, and under us with Satan [Lange].
Mic. 5:6. Seven shepherds. Feeble instrumentality. Contrasted with the powers of evil. Its work. Its strength. Its exploits. In the Church of God the work of pastoral teaching is always a work of warfare against error. In the escutcheon of the Church the sword is joined with the crook. Cf. Psa. 149:6-9 [Wordsworth]. The more widely the Gospel spreads itself among the nations of the world, the more bitter will be the spirit of unbelief and ungodliness [Keil].
Princes of men. Victorious army of believers and preachers [Wordsworth].
Shall waste. Note, says one, those that threaten ruin to the Church of God hasten ruin to themselves; and their destruction is the Churchs salvation.
ILLUSTRATIONS TO CHAPTER 5
Mic. 5:5-6. Peace. How like a paradise the world would be, flourishing in joy and rest, if men would cheerfully conspire in affection, and hopefully contribute to each others content. Holy Scripture itself in that one term of peace most usually comprehends all joy and. contents, all felicity and prosperity; so that the heavenly consort of angels, when they agree most highly to bless and to wish the greatest happiness to mankind, could not better express their sense than by saying, Be on earth peace, and good-will among men [I. Barrow].
Peace hath her victories
Not less renowned than war.[Milton.]
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(5) And this man shall be the peacei.e., He shall Himself be Peace (after the same idiomatic expression David speaks of himself, For my love they are my adversaries, but I am PrayerPsa. 109:4). This sentence is connected with the former instead of the following passage, with which the Authorised Version joins it.
When the Assyrian shall come into our land.This may refer to the imminent apprehension of the invasion of Sennacherib, but the actual event does not correspond to it. It may look forward to the time when the enemies of Israel attacked the Jews in the Maccabean period, and the shepherds, seven or eighti.e., an indefinite numbersuccessfully resisted the attacks upon the flock. The intention of the passage may be spiritually interpreted as pointing to the eight principal, strictly anointed men, who, as Christian pastors, receive their commission from the Messiah.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Supremacy over Assyria, Mic 5:5-6.
Ultimately war shall be no more (Mic 4:3), but hostility on the part of the foreign nations will not cease immediately upon the appearance of the Messianic king. However, when a hostile demonstration is made, the people need not be afraid, for there will be a superabundance of leaders to ward off serious trouble.
Assyrian A defeat of Assyria is promised in Mic 4:12-13, but it will not result in the destruction of the world power, which in time will renew its efforts to subdue the people of God. The outcome will be the same.
Into (or, against) our land Does not imply necessarily a crossing of the borders, simply an expedition for the purpose of invasion.
Tread in our palaces This does presuppose “domination over the holy land.” It seems strange, however, that in one and the same breath the prophet should promise peace and safety for the flock (4, 5a) and, on the other hand, a victory of the Assyrians that will result in the occupancy of the palaces in the land of Israel. No wonder many commentators regard these verses not a part of the original, but an “afterthought,” The difficulty vanishes if we follow LXX. and read “borders,” which presupposes a Hebrew word very similar to the one translated “palaces.” Then the whole sentence will read, “when he marches on our borders” (compare last sentence of Mic 5:6), and, like the preceding, it refers to an attempted invasion. The attempt will fail, because the enemy will be met by brave heroes, who will drive him back.
Shepherds, principal men The last literally, princes among men. These will be the leaders of the forces of the Messianic king. Their relation to the chief shepherd (Mic 5:4) is not indicated; undoubtedly they are to be considered his subordinates (compare Isa 32:1).
Seven eight A specimen of ascending enumeration (see on Amo 1:3). “Seven” signifies a perfect number, “eight” is added to indicate that there will be even more than enough leaders.
Under these leaders the enemy will be driven quickly from the borders, but they will not be satisfied to remain on the defensive; they will assume the offensive and invade the land of the enemy, Assyria.
Waste Literally, feed off. It will be left completely bare.
Land of Nimrod Though primarily a designation of the land of Babylonia (Gen 10:10), it may be applied to Assyria, for “out of that land he (Nimrod) went forth into Assyria” (Gen 10:11). Here may be the additional thought that the shepherds will penetrate Assyria even to the far distant Babylonia. Cheyne thinks that there is a “special significance in the phrase, for a Hebrew could hardly help connecting Nimrod with maradh, ‘to rebel.’”
In the entrances thereof Literally, in the gates thereof (compare Nah 3:13). The parallelism requires an expression similar to “with the sword.” Vulgate reads “with his lances”; A.V. margin, “with her own naked swords”; but in this rendering it is difficult to determine the antecedent of “her,” and it is exceedingly doubtful that the Hebrew warrants the translation “naked swords.” A very slight change would give “with drawn swords” (compare Psa 55:21, where the same word is used). For the latter part of Mic 5:6 see on Mic 5:5.
Fuente: Whedon’s Commentary on the Old and New Testaments
Prior To His Coming YHWH Will Bring About The Wasting Of The Assyrians By Means Of Seven Shepherds and Eight Principal Men But His People Will Nevertheless End Up In Exile Among The Nations. ( Mic 5:5-8 ).
The total change of subject, and the lack of any mention of the Ruler previously described, combined with the fact that at this stage the people will not yet have returned from exile (Mic 5:7-8), indicates that what follows comes prior to the coming of the expected King.
God will bring about deliverance from the hands of the Assyrians, but nevertheless His people will have been carried off into exile in order that their sins might be rooted out (Mic 5:10-15).
Mic 5:5
‘And this shall be peace. When the Assyrian shall come into our land, and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men.’
However, peace will be accomplished, and Assyria defeated, prior to this coming of the King, by means of treaties with other nations against the Assyrians. Such attempts were constantly made as we know from Isaiah 39. And it is probable that Josiah joined in with such a confederacy and that his death later came about because as a member of such a confederacy he was seeking to prevent the Egyptian army from bringing aid to the Assyrians, who were under attack from the confederacy (2 Kings 23 29, where ‘against’ (‘al) the king of Assyria could be translated ‘with regard to’. Josiah would have had no reason for preventing Egypt from attacking Assyria, but every reason for preventing them from helping them). His action and death may well have sealed the fate of Assyria.
Thus Micah is making clear that while Assyrian depredations will continue into the future, it will be combated by an alliance of kings and chieftains.
Note on the position of Assyria in Josiah’s time.
Nearly two hundred years after Micah began prophesying, during the reign of Josiah (640-609 BC), Assyria was still the predominant force in Mesopotamia and after bitter struggles was continuing to maintain its hold on its empire and exact tribute. But its empire had become too large to control and although there was no single rival empire, its own empire was creaking at the seams. The Egyptians had become strong and had exerted their independence, and the Medes, Elamites and Babylonians were constantly causing trouble to the east, while the Lydians were doing the same to the north. Palestine just sat and waited, no doubt being ‘reminded’ every now and again by the Assyrians that it was necessary to remain loyal.
The death of Asshurbanapal in around 633 BC was the beginning of the end. Herodotus mentions a Medan attack on Nineveh and depredations by hordes of Scythians, and around that time Babylon struck for independence. In 626 BC the Babylonians defeated an Assyrian army, and asserted their independence, and all attempts by Assyria to reverse the situation proved in vain. Babylon then prepared to invade Assyria, with the Medes looming in the background, and the danger was so great that the Egyptians, fearing a new emerging power, went to the assistance of Assyria and together in 616 BC they drove back the invading Babylonians. But this was then followed by an attack on Asshur, the Assyrian capital by the Medes in 614 BC, at which point Babylon and the Medes entered into an official alliance. In 612 BC Nineveh was taken by siege and destroyed.
It seems probable that Josiah entered into an official alliance with them, for he would have been seen as a valuable ally who was in a position to keep an eye on the Egyptians and prevent further interference from them. And he certainly played his part, at the cost of his life, in ensuring that the Egyptians did not arrive in time to bolster up the failing Assyrian forces. (The alternative possibility is that as a tributary of Assyria he loyally tried on Assyria’s behalf to prevent Egypt from combining with the confederacy forces. But that seems unlikely).
The final attempts of the severely weakened Assyrian army to retake lost ground failed, and without the prompt assistance of the Egyptians, delayed by Josiah, the Assyrian centuries of dominance were over. The future lay with the confederacy. But from then on Babylon would become the new empire builder, for loyalties were temporary and soon forgotten. Had Josiah not intervened it might well have been better for Israel/Judah.
End of note.
So the constant depredations of the Assyrians against Judah will eventually be met by partaking in a confederacy of ‘seven kings and eight principal men’. The phrase need not be taken literally. It indicates a sufficiency of kings, and an even greater sufficiency of tribal leaders and chieftains. We can be sure that in view of the way in which the once invincible Assyrians were seen, the confederacy would gain as much support as possible, for their scattered forces once brought together were still strong. We have no certain knowledge of the make up of the confederacy, although it may well have included among others Lydia, Babylon, the Medes, the Elamites and Israel/Judah.
Mic 5:6
‘And they will waste the land of Assyria with the sword, and the land of Nimrod in its entrances, and he will deliver us from the Assyrian, when he comes into our land, and when he treads within our border.’
The confederacy will attack Assyria and waste its land, and will reach its borders and even beyond. The land of the mighty Nimrod (Gen 10:9; Gen 10:11), which had for so long been invincible, will itself be invaded, and in this way will YHWH deliver His people from the Assyrians with their continual depredations on Israel/Judah.
Fuente: Commentary Series on the Bible by Peter Pett
Mic 5:5-6. When the Assyrian shall come, &c. Instead of, Shall we raise against him, &c. in Mic 5:5. Houbigant reads, Seven shepherds and eight princes of the people shall be raised against them; Mic 5:6 who shall feed upon the land of, &c. And the land of Nimrod with the edge thereof; and shall deliver us from the Assyrian, when, &c. Micah now returns, says he, to the last times of the Jewish republic, which were spoken of at the end of the preceding chapter; and, after the ruin of the Assyrians, foretels the kingdom of the seven Magi in Persia, afterwards of the eight leaders, whereof Darius the son of Hystaspes was one; by whom the Jewish republic returned to its ancient splendour. If we admit our interpretation, this deliverance must be referred to the goings-forth of the Word, which he was to accomplish before he was made flesh, and dwelt among us. Dr. Sharpe observes, “Since no person whatever was raised up to deliver the Jews when the armies of Nebuchadnezzar laid waste Jerusalem, and made the inhabitants thereof captives, in which state they continued seventy years, and as what follows manifestly relates to some future period, I cannot help thinking that the seven shepherds are the seven Maccabees; namely, Mattathias and his five sons, with Hyrcanus the son of Simon; and the eight princes, the Asmonean race; beginning with Aristobulus, and ending with Mariamne, who was married to Herod. This interpretation connects the several oracles in this and the foregoing chapter, and leads us naturally, and in due order of time, from the destruction of Jerusalem under Nebuchadnezzar, to the birth of Christ; for, when she who travailed had brought forth in Beth-lehem, then the goings-forth of him, who in the fulness of the dispensations of God’s providence was to be ruler in Israel, or king of the Jews, were perfected. Let it be observed here, that a chain of prophesy, extending from the days of Micah to those of Herod, or much longer, from Balaam to Titus, confirmed in every part by events absolutely out of all human power to have foreseen, is such an evidence of these ancient records, as ought not to be rejected.” See much more on the subject, in Sharpe’s Second Argument, p. 172.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1210
CHRIST OUR PEACE IN TROUBLE [Note: Preached in July, 1803.]
Mic 5:5. This man shall be the Peace, when the Assyrian shall come into our land.
IT is of the very nature of prophecy to be dark and intricate: for, if it were perfectly plain, men would either labour to defeat the counsels of heaven. or ascribe the accomplishment of them to second causes. Among the various things which tend to obscure the predictions of the prophets, we notice more especially their complicated allusions to things temporal and spiritual, present and remote. In the prophecy before us, considerable difficulties occur, because it is so expressed as to comprehend several distinct events, and to be accomplished in a variety of ways: nevertheless the general scope of it is sufficiently plain; and the truth which we shall deduce from it, is obvious and indubitable; it is none other than this, that Jesus Christ is the one source of peace to his people, under all their calamities, temporal or spiritual [Note: The meaning of the context seems to be this: the prophet foretells that the enemies of Judah should besiege them, and treat their governor with contempt and cruelty; which may be considered as relating to the times of Hezekiah, and Zedekiah. He then foretells, that in the little city of Bethlehem the Messiah shall be born: but that, notwithstanding that event, the Jews, as a nation, shall be given up, till the time when Zion shall travail in birth (Isa 66:7-8. with Gal 4:27.) and all, both Jews and Gentiles, be converted to the Lord. In the mean time, however, the Messiah shall govern and protect his people, and be a source of peace and comfort to them under their heaviest calamities.].
Christ then will be the peace of his Church,
I.
Under all temporal calamities
God may, for wise and gracious reasons, suffer his people to be reduced to the greatest straits and necessities; just as he did in the days of Hezekiah, when all Juda was subdued by Sennacherib, and the capital itself was besieged by the Assyrian army. We must not therefore conclude that God has given us up, even though we should see our land invaded, and many strong places taken, and the capital itself in the most imminent danger of being plundered and destroyed. God may suffer it, in order to wean us from confiding in our fleets and armies, and to glorify himself in our deliverance. Supposing such a calamity to come upon this land, Christ will be our peace,
1.
Through the instrumentality of others
[In the words following the text, he promises to raise up for his people seven shepherds and eight principal men, that is, an indefinite number [Note: Ecc 11:2.] of eminent and useful men in all the departments of state, whom he would endue with wisdom and courage; and through whose instrumentality he would effect their deliverance. And is it not in this way that he has most marvellously interposed for us? Was there ever a period within our remembrance, when all ranks and orders of men were so unanimous as at the present? In the last war, some doubted whether we might not have avoided war; and others, whether we might not have terminated it long before. But is there a man in this whole kingdom who doubts whether our inveterate enemy would suffer us to be at peace; or whether if we were to make all the sacrifices that his ambition could dictate, he would not speedily find some fresh pretext for insult and exaction? No; we are unanimous in our conviction of the unavoidableness of war; unanimous too in our determination to maintain it with vigour, and to die rather than become the vassals of France: and this is a source of much peace and comfort to us in the midst of our impending dangers. And to whom can we ascribe this astonishing unanimity, but to Him who has all hearts in his hand, and turneth them whithersoever he will?]
2.
Through his own immediate agency upon our minds
[The Lord Jesus Christ is the Governor of the Universe; and he makes his people to know, that their enemies derive all their power from his commission, the limits of which commission they cannot exceed, and the effects of which power shall be overruled for good. These are sources of unspeakable peace to their souls. Suppose the Assyrian to be come into our land, and to be bearing down all before him, our murmurs will be silenced by that reflection, Is there evil in the city, and the Lord hath not done it [Note: Amo 3:6.]? The enemy is no more than the axe with which he hews, or the saw with which he saws [Note: Isa 10:15.]; It is the Lord; let him do what seemeth him good [Note: 1Sa 3:18.]. Suppose the enemy to be vaunting like the blaspheming Rabshakeh, and to be regarding the riches of the capital as a nest of eggs on which he is just going to lay his hands [Note: Isa 10:14.]; even then, if the plunder of the capital be not within his commission, God will put a hook in his nose, and a bridle in his jaws, and will cause him to return to his own land ashamed and confounded [Note: Isa 37:33-35.]. Suppose he be suffered entirely to prevail, yet if it be over-ruled for the good of immortal souls, and the glory of our God, no temporal trials, however great, can counterbalance the benefit derived from them. It was by sending his people to Babylon that he cured them of idolatry; and if he may but cure this nation of its manifold impieties, all will be well. In these views then Christ will surely be the peace of his people, yea, he will keep them in perfect peace, whose minds are stayed on him [Note: Isa 26:3.].]
But these observations apply to us yet more forcibly,
II.
Under all spiritual troubles
There is not in all the sacred volume one single prophecy that more clearly speaks of Christ than that before us. It is repeatedly applied to Christ in the New Testament, as marking out with precision the very place where he should be born [Note: ver. 2. with Mat 2:6 and Joh 7:42.]. In explaining it therefore as referring to his spiritual kingdom, we cannot err.
The enemies of Gods people of old were typical of those spiritual enemies with which his people have to contend in every age. And it is certain that the enemies of our souls may prevail for a season in a very alarming degree. But when sin and Satan make their fiercest assaults, even then will Christ maintain our peace,
1.
By the merit of his blood
[This it is which enables us to behold all our guilt without terror or despondency: this it is which enables us to answer the accuser of the brethren, Who is he that shall condemn, since Christ has died [Note: Rom 8:34.]? In this view especially is Christ called our peace, since he made peace for us by the blood of his cross; and every one of us by believing in Him shall have peace with God [Note: Rom 5:1.].]
2.
By the prevalence of his intercession
[The prayers of Hezekiah and Isaiah were effectual for the peace of Jerusalem, even while the besiegers encompassed it [Note: Isa 37:22.]: and in answer to them, one hundred and eighty-five thousand of the Assyrian army were slain by an angel in one night [Note: Isa 37:36.]. What then may not be expected from the prayers of our adorable Redeemer? Shall not he prevail, seeing that He ever liveth on purpose to make intercession for us [Note: Heb 7:25.]? To this, as to an inexhaustible source of consolation, we are taught to look, under the conflicts which we are called to sustain; If any man sin, we have an Advocate with the Father, Jesus Christ the righteous, who is also the propitiation for our sins [Note: 1Jn 2:1.].
3.
By the sufficiency of his grace
[We may be reduced to a more perilous condition than even Jerusalem itself, and yet find peace in the consideration, that Christ is all-sufficient, and that through him we shall be more than conquerors. We can scarcely conceive a more distressing experience than that of Paul under the buffetings of Satan: yet this word, My grace is sufficient for thee, was able to turn his desponding sorrows into joy and triumph [Note: 2Co 12:9.]. In like manner we also may go forth with confidence against all our enemies, saying with him, I can do all things through Christ who strengtheneth me [Note: Php 4:13.].]
4.
By the inviolableness of his promise
[To all his people is that word addressed, I will never leave thee, nor forsake thee [Note: Jos 1:5.]? And can we find one instance wherein he has ever violated that blessed promise? May we not then adopt that inspired inference, and say, I will not fear what flesh can do unto me [Note: Heb 13:5-6.]? If the Apostles, when almost overwhelmed in a storm, were blameworthy for entertaining fears while Christ was with them in the vessel [Note: Mar 4:38-40.], much more must we be faulty, if we give way to discouraging apprehensions of ruin, when the word of Christ is pledged for our security. Relying on his word, we have an anchor which will keep us steadfast in the midst of all the storms and tempests that can assault our souls [Note: Heb 6:19.].]
Application
[Let every one then seek to know this Prince of Peace. To acquaint ourselves with him is the way to be at peace [Note: Job 22:21.]. If we know him not, we cannot flee to him for refuge: but if we trust in him, he will keep us in perfect peace.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Wherefore the translators of our Bible into English, put in the word man into the first of these verses, I know not, for certain it is they had no authority to do so, not being in the original. But we have no objection to the insertion of it, if by the expression they mean the God-man, the glory-man, spoken of before, whose goings forth had been from everlasting. For sure it is, the Prophet could mean no other. Christ alone is our peace, and hath made our peace in the blood of his cross. And he, and he alone, is this peace against every Assyrian, that is, every enemy from without, or from within. Seven shepherds, and eight principal men, it should seem had respect to some of the more eminent servants of the Lord, probably the apostles, or evangelists, or both. The number of seven, and eight, doth not I apprehend mean a specific, but a certain number mentioned for an uncertain.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Mic 5:5 And this [man] shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men.
Ver. 5. And this man shall be the peace ] “The man Christ Jesus,” 1Ti 2:5 ; that man, that shall be “as a hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land,” Isa 32:2 . Winds and tempests will arise, and that upon the Church. Assyrians and Babylonians (Nimrod’s brats) will invade and infest her; but that famous he before mentioned shall be her peace, her Prince of peace, Isa 9:6 , who giveth her pacem omnimodam, peace internal, external, eternal, called by the apostle life and peace, Rom 8:6 . This peace, peace, as Isaiah calleth it, Isa 26:3 , that is, a multiplied, renewed, continued peace; this peace, regionis et religionis, of country and of conscience, as God hath promised, and Christ hath purchased. He merited and made it through the blood of his cross, Col 1:20 Isa 53:5 Eph 2:16 . And hence it was, that as he was brought from heaven with that song of peace, Luk 2:14 , so he returned up again with that farewell of peace, Joh 14:27 , left to the world the doctrine of peace, Eph 2:17 , whose ministers are messengers of peace, Rom 10:15 , whose followers are the children of peace, Luk 10:6 , whose rarity is in the bond of peace, Eph 4:3 , and whose duty is the study of peace, Rom 12:18 , and to whom God hath promised “I will give peace in your land. And ye shall chase your enemies,” Lev 26:6-7 . If any ask, how peace and pursuit of enemies can consist? it is easily answered. You shall have civil peace among yourselves, and besides an ability to quell and quiet foreign enemies. Or, you shall have peace; and if it happens that war arise, you shall have the better in battle. If the Assyrian come into your land he shall be a loser by it; if he tread in your palaces he shall retreat with shame and defeat, as it befell Sennacherib.
Then shall we raise against him seven shepherds
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Mic 5:5-9
5bWhen the Assyrian invades our land,
When he tramples on our citadels,
Then we will raise against him
Seven shepherds and eight leaders of men.
6And they will shepherd the land of Assyria with the sword,
The land of Nimrod at its entrances;
And He will deliver us from the Assyrian
When he attacks our land
And when he tramples our territory.
7Then the remnant of Jacob
Will be among many peoples
Like dew from the LORD,
Like showers on vegetation
Which do not wait for man
Or delay for the sons of men.
8And the remnant of Jacob
Will be among the nations,
Among many peoples
Like a lion among the beasts of the forest,
Like a young lion among flocks of sheep,
Which, if he passes through,
Tramples down and tears,
And there is none to rescue.
9Your hand will be lifted up against your adversaries,
And all your enemies will be cut off.
Mic 5:5 line 2-v. 9 Assyria was God’s chosen instrument to punish Israel (cf. Isa 10:5). God’s covenant people had gone so far into Ba’al worship they did not know YHWH (cf. Hos 11:1-4). God breaks His covenant so He can reestablish it! Assyria is a limited judgment (cf. Mic 5:3).
The time frame for this paragraph is uncertain. Assyria may be a way of referring to all godly anti-YHWH nations (cf. Zec 10:10-11), which would be similar to the name Babylon (used in the book of Revelation).
Mic 5:5 Then we will raise against him
Seven shepherds and eight leaders of men Number sequences are common in Ugaritic and OT literature (e.g., Pro 6:16; Pro 30:15; Pro 30:18; Pro 30:21; Pro 30:29; Amo 1:3; Amo 1:6; Amo 1:9; Amo 1:11; Amo 1:13; Amo 2:1; Amo 2:4; Amo 2:6, and another example is in Sir 11:25). The emphasis is on the adequate number of godly leaders to accomplish YHWH’s will who will be available in that day. Assyria will be judged by YHWH in the end (cf. Isa 10:24-27).
There is the question of why does the text have we will raise (BDB 877, KB 1086, Hiphil PERFECT). Does this imply that scattered Israel will be the source of God’s deliverance or is it a way of referring to God’s actions (cf.v. 3 line 1) or His Messiah (cf. Mic 5:3 line 3; Mic 5:4-5 line 1)? This same tension is seen when comparing, we will raise, Mic 5:5 line 4 and they will shepherd, Mic 5:6 line 1 vs. he will deliver (BDB 664, KB 717, Hiphil PERFECT). Mic 5:6 line 3.
The ambiguity of this text and the lack of any historical basis for Jewish soldiers conquering Assyria cause many (and rightly so) to
1. make Assyria stand for any world power who is against God’s people
2. the conqueror is not they but he (the ideal ruler of Mic 5:2-5 a) will subdue all end-time opposition (similar to Psalms 2 or Ezekiel 38-39 or Dan 11:36-45).
Mic 5:6 Nimrod This name (BDB 650) relates to the founding of Babel (i.e., Babylon) and Nineveh (i.e., Assyria in Gen 10:8-12). Nimrod is called a mighty hunter who established the first kingdom of Mesopotamia (the land between the Rivers, i.e., the Tigris and Euphrates). Therefore, these two terms, Assyria and Nimrod, are (1) simply synonyms or (2) it refers to neo-Babylon under Nebopolassar and Nebuchadnezzar.
He will deliver us from the Assyrian when he attacks our land This is not what happened in history! Therefore, is this
1. a future reference to Cyrus (i.e., 539 B.C. Babylon falls, cf. Isaiah 44-45)
2. a reference to the eschatological future (i.e., Messianic period)
3. a reference to the message of the contemporary false prophets (more probable)
Mic 5:7-9 Quite often in Micah (and other prophets) there has been the promise that God would bring His remnant (see Special Topic: The Remnant, Three Senses ) back to Jerusalem. See Special Topic: Why are OT Covenant Promises so Different from NT Covenant Promises? . However, in this context, God will scatter the remnant of faithful believers throughout the earth that they might be a blessing (i.e., dew from the LORD), Mic 5:7, and a champion for justice and godliness, Mic 5:8. If this is accurate then YHWH is using the exiles to scatter His people (i.e., the purpose of Genesis, be fruitful and multiply, which fallen mankind refused, cf. Genesis 10-11). His scattered people are His witnesses to all the nations, which fulfills Gen 12:2-3; Gen 22:18; Gen 26:4; Act 3:25; Gal 3:8!
However, I must admit that it is possible to see both phrases (i.e., Mic 5:7-8) relating to judgment (cf. Mic 5:9; 2Sa 17:12). There is much discussion as to whom this verse refers. Some see it as scattered Israel, some see it as the end-time people of God (cf. Romans 9-11; Rom 2:28-29; Galatians 3).
It is just possible that this entire context (i.e., 5-9) reflects the false hopes and predictions of the false prophets (cf. Mic 3:5). Micah is characterized by radical switching from judgment to redemption. If so, then Mic 5:1-5 a is the true prophet’s prediction, while Mic 5:5-9 relates to false hope of the false prophets!
SPECIAL TOPIC: YHWH’s ETERNAL REDEMPTIVE PLAN
Mic 5:7 dew Dew in the OT has several meanings:
1. God’s blessing, Gen 27:28; Num 11:9; Deu 33:13; Deu 33:28; Pro 19:12; Hos 14:5; Zec 8:12
2. lack of it was a divine curse, 2Sa 1:21; 1Ki 17:1; Hag 1:10
3. it evaporated quickly in the sunlight, so it was a metaphor for transient things, Exo 16:13-14; Isa 18:4; Hos 6:4; Hos 13:3 (similar to mist, vapor, smoke)
4. a metaphor for life or youth, Isa 26:19
5. a metaphor of pervasiveness, 2Sa 17:12
(see Dictionary of Biblical Imagery, pp. 206-207)
NASBwait for
NKJVtarry
NRSVdepend upon
TEV—–
NJBdepend on
This VERB (BDB 875 I, KB 1082, Piel IMPERFECT) in the Piel form has three basic meanings:
1. look eagerly for, Job 3:9; Job 6:19; Isa 5:2; Isa 5:4; Isa 5:7; Isa 59:9; Isa 59:11; Jer 8:15; Jer 13:16; Jer 14:19; Jer 14:22; Hos 12:6
2. lie in wait for, Psa 56:6; Psa 119:95
3. wait (linger) for, Mic 5:7
Humans wait patiently for moisture because they can do nothing to provide it. It must come from the Lord.
NASBdelay
NKJV, NRSVwait for
TEV—–
NJB—–
This VERB (BDB 403, KB 407, Piel IMPERFECT) in Piel form has two meanings:
1. wait for, Mic 5:7
2. hope for, Mic 7:7
Humans know that there is that part of life (i.e., spiritual vitality) which they cannot produce, manufacture, or implement themselves!
It is obvious that Mic 5:7-8 are parallel in structure. The interpretive issue is, are they parallel in emphasis? Mic 5:7 seems to be a positive emphasis, but Mic 5:8 seems negative (cf. Mic 5:9).
They may be another example of antithetical parallelism (e.g., Pro 19:12 uses both lion and dew). Dispersed Israel will be both a blessing and a curse. God will bring truth to the nations through them, but also judgment. Light brings responsibility (cf. Luk 12:48).
lion Lion is a common metaphor for strength and power in the ancient Near East. See Special Topic: Lions in the Old Testament .
there is none to rescue This is an idiom of divine power (cf. Deu 32:39; Job 10:7; Psa 50:22; Hos 5:14 and related phrases in Job 9:12; Job 23:13; and Isa. 42:44).
Mic 5:9 This strophe in verses Mic 5:7-9 is so ambiguous that several theories have been put forth by translators and commentators. Mic 5:9 may be a clear summary of verses Mic 5:7-8, addressed directly to the conquering eschatological remnant.
The term cut off (BDB 503, KB 500, Niphal IMPERFECT, possibly in JUSSIVE sense) seems to foreshadow Mic 5:10-13, which is an obvious judgment context related to Canaanite society which trusted in
1. its military
2. its fortifications
3. its religious practices and idols
This false hope and false worship affected many nations in and around Canaan (cf. Gen 15:16), including Israel and Judah.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
this Man, &c. = this [great Shepherd of Israel]. Compare Psa 72:7. Isa 9:6, Isa 9:7. Zec 9:10.
Assyrian. This is emphatic in Hebrew.
when, &c. Compare Isa 7:20 Isa 8:7-10; Isa 37:31-36.
then, &c. Compare Isa 44:28; Isa 59:19. Zec 1:18-21; Zec 9:13; Zec 10:3; Zec 12:6.
seven shepherds . . . men. When that time comes the meaning of this will be seen.
men. Hebrew. ‘adam. App-14.
Fuente: Companion Bible Notes, Appendices and Graphics
this: Psa 72:7, Isa 9:6, Isa 9:7, Zec 9:10, Luk 2:14, Joh 14:27, Joh 16:33, Eph 2:14-17, Col 1:20, Col 1:21
when the: Isa 7:14, Isa 8:7-10, Isa 37:31-36, Isa 65:8, Jer 33:15
then: Isa 44:28, Isa 59:19, Zec 1:18-21, Zec 9:13, Zec 10:3, Zec 12:6, Rev 17:14, Rev 19:14
seven: Job 5:19, Pro 6:16, Pro 30:18, Pro 30:29, Ecc 11:2, Amo 1:3, Amo 1:6
principal men: Heb. princes of men
Reciprocal: Num 6:26 – give thee Isa 26:3 – wilt Isa 30:31 – which smote Isa 32:2 – a man Jer 3:15 – And I Jer 23:4 – I Nah 1:13 – will I Zep 3:13 – they Hag 2:9 – give Zec 1:20 – four Zec 6:12 – behold Zec 8:23 – ten men Zec 10:4 – of him came forth Zec 10:11 – the pride Joh 10:2 – the shepherd Heb 7:2 – King of righteousness
Fuente: The Treasury of Scripture Knowledge
Mic 5:5, The specific exile generally meant in this book is that of the 10- tribe kingdom under the Assyrian Empire recorded in 2 Kings 17. Of course when the final “return” was accomplished (Ezra and Nehemiah). that included the 10 tribes also since the territory formerly controlled by the Assyrians was later taken over by the Babylonians. This verse is a figurative prediction that Israel would not be retained in exile by the Assyrians. Seven shepherds means that complete triumph would be enjoyed by Israel over all foes.
Fuente: Combined Bible Commentary
Mic 5:5. This man shall be the peace Christ is our peace as a priest, making atonement for sin, and reconciling us to God: he is our peace as a king, conquering our enemies, protecting us against their attacks, and preserving our minds in peace and tranquillity. In this latter sense the expression seems to be taken here: as if he had said, The Messiah, in all ages, whether before or after his incarnation, secures the peace and welfare of his church and people, against all the attempts of his and their enemies. When the Assyrian, &c. After the illustrious prophecy relating to the Messiah, in the foregoing verses, the prophet passes on to the subversion of the Assyrian empire, and, under the type of that ancient enemy of Gods people, foretels the overthrow of all their enemies, especially of the antichristian powers which should attack his church in the latter days. Shall come into our land As Sennacherib did with an overwhelming army, within a few years after this prophecy was delivered, when, by the power and authority of the Messiah, the Son of God, in his pre-existent state, (see Mic 5:2,) the Assyrian army was defeated, and Judeas peace secured. When he shall tread in our palaces Which Sennacherib did in all the cities or Judah, except Jerusalem, against which he could not prevail, because Immanuel was with Hezekiah and that city, as foretold Isa 8:8-10; Isa 37:32-35, where see the notes. Then shall we raise against him Namely, Hezekiah, and with him the prophets and people, by prayer shall prevail with God to send deliverance. This seems primarily to refer to the deliverance of Hezekiah and his kingdom from the Assyrian army who invaded them. Seven shepherds and eight principal men Or, seven rulers and eight princes of men, as Archbishop Newcome renders it, who thinks the prophet means the chiefs of the Medes and Babylonians, the prefects of different provinces, who, some time after the fall of Sennacherib, took Nineveh, overthrew the Assyrian empire, and thereby delivered the Jews from that oppressive power. Their number, he thinks, may have been what is here specified. Or, seven and eight may stand for an indefinite number, as similar expressions often do.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
5:5 And this [man] {f} shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men.
(f) This Messiah will be a sufficient safeguard for us, and though the enemy invades us for a time, yet will God stir up many who will be able to deliver us.
Fuente: Geneva Bible Notes
4. The peace of Zion 5:5b-6
This pericope continues the emphasis on future peace.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
This Redeemer would also be responsible for the peace that God promised that Israel would experience (in the Millennium; cf. Mic 4:3-5; Eph 2:14).
"Whenever a prophet foretold the future, it was to awaken the people to their responsibilities in the present. Bible prophecy isn’t entertainment for the curious; it’s encouragement for the serious." [Note: Wiersbe, p. 397.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Assyria was the main threat to the Israelites in Micah’s day, but this prophecy predicts Israel’s victory over the Assyrians. This did not happen in the history of Israel; Assyria defeated the Northern Kingdom and most of the Southern Kingdom. Thus this prophecy must continue the vision of the distant future that God gave Micah (Mic 4:1 to Mic 5:5 a). When future Assyrians, representative of Israel’s enemies (cf. Mic 7:12; Isa 11:11; Zec 10:10), again invade the Promised Land and break down its mansions (cf. Zec 12:9; Zec 14:2-3), the Israelites will rise up against them. The expression "seven . . . and eight" means the same as "three . . . and four," a phrase that occurs often in Amos (cf. Amo 1:3; et al.). It implies completeness and then some. The Israelites will have more than enough leaders to defeat their enemy then.