4<\/strong>. every man under his vine<\/em> ] Comp. 1Ki 4:25 , 2Ki 18:31<\/span>. The old agricultural ideal. The depression of the peasantry, owing to the growing concentration of wealth, naturally made a peasant-prophet like Micah look forward with hope to a reaction, when each family should have its own allotment of land. This verse is omitted in Isaiah 2<\/span>; it would no doubt have been unsuitable in that connexion.<\/p>\n But – <\/B>And<\/P> They shall sit every man, under his vine and under his fig-tree – <\/B>Palestine was a home of the vine and the fig-tree. Vineyards were a common property, possessed by all but the very poor , or even by them Neh 5:4<\/span>; Jer 39:10<\/span>. The land was a land of bread and vineyards 2Ki 18:32<\/span>. The vine was the emblem of the people, in Psalmists and prophets (Psa 80:8<\/span> ff; Isa 3:14<\/span>; Isa 5:1<\/span> ff; Isa 27:2<\/span>; Jer 2:21<\/span>; Jer 12:10<\/span>; Eze 15:1-8<\/span>; Eze 17:5-10<\/span>; Eze 19:10<\/span>; Hos 10:1<\/span>). The bunch of grapes or the vine-leaf appear as characteristic emblems on Jewish coins , chiefly in the times of their revolts under Vespasian and Hadrian . The fig is also mentioned as part of the characteristic fruitfulness of Palestine Deu 8:8<\/span>.<\/P> It too was an universal property 2Ki 18:32<\/span>. Both formed natural arbors; the fig had its name probably from its length, the vine from the arch made by its drooping boughs. Both formed, in those hot countries, a grateful shade. The vine, rising with its single stem, was spread over trellis-work or by props, so as to enclose a considerable space . Even in Italy, a single vine shaded a portico . In Palestine it grew by the walls of the house Psa 128:3<\/span>.<\/P> Rabbis relate how their forefathers sat and studied under the fig-tree , as Nathanael was doubtless meditating or praying under one, when Jesus, being God, saw him Joh 1:48<\/span>. It exhibits a picture of domestic peace, each family gathered in harmony and rest under the protection of God, each content with what they have, neither coveting anothers, nor disturbed in their own. Wine is explained in Holy Scripture to be an emblem of gladness, and the fig of sweetness . Cyril: For exceeding sweet is the word of the Saviour, and it knoweth how to gladden mans heart; sweet also and full of joy is the hope of the future, wherewith we are enriched in Christ.<\/P> Such had been Israels lot in the peaceful days of Solomon 1Ki 4:25<\/span>, the peace of whose times had already been made the image of the Gospel Ps. 72<\/span>; the coming of the Queen of the South from the uttermost parts of the earth, to hear the wisdom of Solomon Mat 12:42<\/span>, had made her kingdom to be selected as an emblem of those who should fall down before Christ and serve Him Psa 60:12 :10-11<\/span>. Lap.: Such is that most quiet fearlessness which the law of Christ bringeth, as being the law of charity, peace, and concord.<\/P> And none shall make them afraid – <\/B>o<\/SUP>: Neither man, nor devil; for the Lord hath given us power to tread on serpents and scorpions, and over all the power of the enemy, and said, nothing shall by any means hurt you Luk 10:19<\/span>, and bade us, fear not them which kill the body Mat 10:28<\/span>. Witness the might which He gave to His Apostles and Martyrs.<\/P> For the mouth of the Lord of Host hath spoken it – <\/B>The prophets often add this, when what they say, seems, for its greatness, past belief Yet it will be, because He hath spoken it, the Lord who changeth not, the Lord of Hosts, to whose commands all creatures are subject, whose word is truth with whom to speak is to do.<\/P> <\/p>\n Verse 4<\/span>. Under his vine and under his fig tree<\/B><\/I>] A proverbial expression, indicative of perfect peace, security, and rural comfort. See on Isa 2:1<\/span>. This verse is an addition to the prophecy as it stands in Isaiah. See Clarke on Mic 4:1<\/span>.<\/P> <\/p>\n But they, the redeemed of the Lord, redeemed from Babylonish captivity, and brought back into their own land, the type of a greater redemption by Jesus Christ, <\/P> shall sit every man under his vine and under his fig tree: the planting vines and fig trees was one part of that husbandry which the Jews made great profit by; to this husbandry they were much addicted in times of peace, 1Ki 4:25<\/span>, and when peace, security, and riches or plenty are promised, among other ways of expressing it, this is one: so Zec 3:10<\/span>. So in the type, the Jews returned (whilst they walked in the ways of the God of Jacob) did enjoy safety and plenty, as Eze 34:25-28<\/span>; 36:8<\/span>,9<\/span>, &c. This was made good in the gospel days more universally and fully, both in outward and inward peace under the Messiah. <\/P> None shall make them afraid; those that were once enemies shall be friends; the wolf shall dwell with the lamb, and the leopard shall lie down with the kid, Isa 11:6-9<\/span>. These proverbial allusions do assure us that they who were redeemed out of Babylon, and the servitude of sin, should enjoy their own with great safety and security, which literally was performed to the returned, resettled captives, and spiritually or mystically is made good among those that are redeemed by Christ, and who embrace the gospel. <\/P> For the mouth of the Lord of hosts hath spoken it: this gives us the greatest confirmation and assurance of the future accomplishment of the prediction and promise; the merciful, wise, faithful, and almighty God hath spoken it; he hath promised it, whose word spoken, commanding it should be, can make their state what he saith it shall be. <\/P> <\/p>\n 4. sit every man under his vine,<\/B>c.that is, enjoy the most prosperous tranquillity (1Ki 4:25<\/span>Zec 3:10<\/span>). The “vine”and “fig tree” are mentioned rather than a house,<\/I> tosignify, there will be no need of a covert; men will be safe even inthe fields and open air. <\/P> Lord of hosts hath spokenit<\/B>Therefore it must come to pass, however unlikely now it mayseem.<\/P><\/p>\n But they shall sit every man under his vine, and under his fig tree<\/strong>,…. A proverbial phrase, expressive of the greatest tranquillity, security, and enjoyment of property; see 1Ki 4:25<\/span>; when persons need not keep within their walled towns and cities, and lack themselves up in their houses, but may sit down in their gardens, fields, and vineyards, and enjoy the fruit thereof; as the Targum interprets it,<\/p>\n “under the fruit of his vine, and under, the fruit of his fig tree.”<\/p>\n It was usual for persons in the eastern countries to sit under vines and fig trees to read, meditate, pray, or converse together, where they grow very large, as were their vines; and even with us they are frequently raised and carried over supporters, so as to be sat under; and of fig trees, we frequently read in Jewish writings of their being very large, and of their going up to them, and praying on the top of them; and of sitting under them, and studying in the law there. So one of the Rabbins says p, he went up into his mustard tree, as one goes up to the top of a fig tree; and it is said q, he that prays on the top of an olive tree, or on the top of a fig tree must come down, and pray below; and again r, R. Jacob and his companions were fasting, studying in the law, under a certain fig tree; and sometimes they speak of all these together, of sitting under olives, and under vines, and under fig trees, and studying in the words of the law s; see Joh 1:48<\/span>. This is to be understood, as Aben Ezra and Kimchi explain it, of all men; not of the Israelites only, but of all nations, since there will be no more war any where; hence it follows:<\/p>\n and none shall make [them] afraid<\/strong>; the enemies of God’s people will be no more, neither Turk nor pope, eastern or western antichrist, beast or, false prophet; wherefore, in those days of the Messiah, Judah shall be saved, and Israel shall dwell safely, even all the spiritual Israel of God, Jews and Gentiles; there shall be none to hurt in the holy mountain of the Lord, or any violence and oppression, wasting and destruction, anywhere; see Jer 23:5<\/span>;<\/p>\n for the mouth of the Lord of hosts hath spoken [it]<\/strong>; who speaks nothing but truth, and who is able and faithful to perform what he has spoken; and therefore all this may be depended on.<\/p>\n p T. Hieros. Peah, c. 7. fol. 20. 2. q T. Hieros. Beracot, c. 2. fol. 5. 1. r Ib. col. 3. s Shirhashirim Rabba, fol. 16. 4.<\/p>\n Micah goes on here with the same subject, — that when the minds of men shall be disposed to acts of kindness, every one shall enjoy God’s blessing without being disturbed. There seems indeed to be two things here included, — that acts of hostility shall cease, — and that real happiness cannot exist among men, except Christ rules among them by the doctrine of his Gospel. And the same thing the prophets teach elsewhere, that is, that every one shall live without fear; and this they do, in order to show that men ever live in a miserable dread, except when they are safe under the protection of God. It is the same thing as though the Prophet had said, that the life of men is most miserable, where the doctrine of the Gospel is not had, inasmuch as when they are disturbed by continual disquietude, every one fears for himself, every one suffers constant terrors. There is nothing more miserable than such a state of things, for peace is the chief good. <\/p>\n We now then understand the meaning of the Prophet to be, — that under the reign of Christ the faithful shall enjoy true and full happiness, as they shall be exempt from trembling and fear; hence he names the vine and the fig-tree. He might have said, “Every one shall live securely at home;” but he says, Every one shall rest under his own fig-tree and under his own vine; that is, though exposed to thieves, he shall yet fear no violence, no injury; for those who were thieves shall observe what is just and right; those who were bloody shall study to do good. Hence when no one closes the door of his house, yea, when he goes out into the fields and sleeps in the open air; he will still be safe and secure. We now then see why the Prophet mentions here the fig-tree and the vine, rather than the dwelling-house. <\/p>\n And there will be no one to terrify them. What the Prophet designed to express is here more clearly specified, — that there would be no danger, and that there would therefore be no need of hiding-places or of any defenses. Why? Because the very fields, he says, will be free from every thing that may hurt, as there will be none to cause fear. And the Prophet seems to allude to the blessing promised in the Law, for Moses used nearly the very same words: and the Prophets, we know, drew many things from the Law; for their design was to retain the people in its doctrine, and to render it as familiar as possible to them. As then Moses promised, among other things, this security, <\/p>\n ‘<\/p>\n Ye shall sleep, and none shall terrify you,’ (Lev 26:6<\/span>\ud83d\ude09 <\/p>\n so the Prophet also, in speaking here of the kingdom of Christ, shows that this blessing would be then fully accomplished. <\/p>\n He now at last subjoins, The mouth of Jehovah hath thus spoken, that he might confirm what seemed incredible: for, as I have already said, since he had shortly before predicted the devastation of mount Zion and the ruin of the temple, it seemed very improbable that the nations would come there to worship God. But he declares that the mouth of God had thus spoken, that the faithful might overcome all obstacles and struggle against despair; though they saw the temple destroyed, the mount Zion desolated, though they saw a horrible waste and wild beasts occupying the place of men; they were yet to continue to entertain firm hope. — How so? Because Jehovah has made a promise and he will fulfill it: for when mention is made of God’s mouth, his omnipotence is to be understood by which will be executed whatever he has promised. <\/p>\n (4) They shall sit<\/strong> . . .This was a proverbial expression for the feeling of security brought about by a peace which no foreign power was strong enough to disturb. It describes the state of the Israelites under SolomonJudah and Israel dwelt safely, every man under his vine and under his fig tree, from Dan even unto Beersheba, all the days of Solomon. The vine and the fig-tree are the representative trees of Palestine.<\/p>\n Mic 4:4 But they shall sit every man under his vine and under his fig tree; and none shall make [them] afraid: for the mouth of the LORD of hosts hath spoken [it].<\/p>\n Ver. 4. But they shall sit every man under his vine<\/strong> ] Feeding upon the fruit that shall even fall into his mouth, saith a Lapide. Sit they shall under Christ, the true vine, saith Hugo, and under the Holy Ghost, as a fig tree, whose fruit is far sweeter than any honey. But these are coined interpretations, saith Gualther. I should rather expound this text by that 91st Psalm; wherein the safe and happy condition of the godly is at large described. Vine yards and fig yards were ordinary in those countries; and hence this proverbial expression, to set forth, doubtless, the spiritual security, and that peace of conscience chiefly, that is granted to Christ’s subjects: a peace far beyond that under Solomon, which is here pointed at; or that under our Queen Elizabeth, not to be passed over without one touch at least upon that string which so many years together sounded so sweetly in the ears of our fathers. Then it was, if ever, that the mountains brought forth peace, and the little hills righteousness, Psa 72:3<\/span> . The great ones defended their inferiors, and the inferiors blessed their superiors; the magistrate righted the subject, and the subject reverenced the magistrate. <\/p>\n <\/p>\n And none shall make them afraid<\/strong> ] God, they know, will not hurt them, man cannot: he may take away their heads, but not their crowns; their lives, but not their hopes; for the righteous hath hope in his death; his posy. is not only, Dum spiro spero,<\/em> while I live, I have hope, but Dum expiro,<\/em> While I die, also. Let the wicked have a trembling heart and failing eyes while he lives, Deu 28:65<\/span> , and when he dies cry out, as a great man was heard to do, Spes et fortuna valete,<\/em> Farewell life and hope together. The servant of Christ, as he sits mediis tranquillus in undis<\/em> calm in the midst of the waves, all his life long, so when he dies, he can call his soul to rest; and sing old Simeon’s Nuno dimittis,<\/em> “Lord, now let thy servant depart in peace,” &c. <\/p>\n <\/p>\n For the mouth of the Lord of hosts<\/strong> ] And what better assurance can we desire, since God can neither die, lie, nor deny himself; since, secondly, he is the “Lord of hosts,” and so armed with power to make good what he hath spoken. Peter had a will to deliver Christ from the Jews, but lacked power. Pilate had power to have done it, but lacked will. God lacked neither of these to do for his people, and to deliver them out of danger. Courage, therefore.<\/p>\n sit = dwell. <\/p>\n under, &c. Compare 1Ki 4:25. Zec 3:10. <\/p>\n LORD of hosts. See note on 2Sa 1:3. <\/p>\n saith the LORD = [is] Jehovah’s oracle. <\/p>\n halteth = is lame. <\/p>\n gather = gather out. Compare Psa 147:2. Eze 34:13; Eze 37:21. <\/p>\n But: The connection of this prophecy with the close of the preceding chapter shews that the establishment of the Christian Church, in consequence of the abrogation of the Mosaic dispensation, and the destruction of Jerusalem by the Romans, was intended. But, though it has in a measure been fulfilling ever since these events, yet its grand accomplishment must still be future. <\/p>\n they: 1Ki 4:25, Isa 26:16, Zec 3:10 <\/p>\n none: Isa 54:14, Jer 23:5, Jer 23:6, Eze 34:25, Eze 34:28, Eze 38:11, Eze 39:26 <\/p>\n for: Isa 1:20, Isa 40:5, Isa 58:14 <\/p>\n Reciprocal: Gen 49:11 – he washed Lev 26:6 – I will Deu 8:8 – vines 1Ki 4:20 – eating Psa 46:9 – maketh Isa 22:25 – for the Isa 24:3 – the Lord Isa 32:17 – quietness Isa 36:16 – eat ye Jer 30:10 – and shall Jer 31:5 – yet Hos 2:18 – and will Amo 9:15 – they shall Zep 3:13 – they<\/p>\n Mic 4:4. Like the preceding verse, this one uses terms figuratively to express the thought in the mind of the prophet. If a country was sure there would be no hostile army invade it, the Inhabitants would feel no need of secluding themselves within protective buildings but would feel safe in the great outdoors. The vine and fig tree were prominent sources of nourishment and good cheer, and a land that was permanently free from danger could offer these comforts to its inhabitants without fear. I have gone into these details to explain the significance of the illustrations used by the prophet. However, the reader should remember that they are illustrations only and that they represent the spiritual safety and feeling of security that a citizen of the Kingdom of Christ was to enjoy. This prospect was guaranteed by the Lord who gave the vision to the prophet Micah to be delivered to the people of the nation.<\/p>\n Peace will prevail worldwide. The figure of people sitting under their vines and fig trees describes them at rest enjoying the fruits of their labors and God’s blessings (cf. 1Ki 4:25; Zec 3:10). They will not fear. Perhaps because it is so hard to believe that these conditions will ever prevail on earth Micah assured his audience that the very mouth of almighty Yahweh had spoken these words. These promises came from Him, not just from the prophet. They were prophecies that were sure to come to pass in contrast to those of the false prophets of Micah’s day (cf. Mic 3:5).<\/p>\n "While the people of God who are the church have experienced peace in their hearts, it is difficult to limit this prediction only to Christians. The prophecy is national and even universal in scope and looks forward to a time when the nations will come so fully under the benign influence of God’s Word that war will be no more." [Note: McComiskey, p. 422.] <\/span><\/p>\n But they shall sit every man under his vine and under his fig tree; and none shall make [them] afraid: for the mouth of the LORD of hosts hath spoken [it]. 4. every man under his vine ] Comp. 1Ki 4:25 , 2Ki 18:31. The old agricultural ideal. The depression of the peasantry, owing to … Continue reading “Exegetical and Hermeneutical Commentary of Micah 4:4”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22635","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22635","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22635"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22635\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22635"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22635"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22635"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"