With a few minor differences, the words of Micah 4:1-3 are identical to those of Isaiah 2:2-4. The Talmud (Baba Bathra 14b, 15a) attributes the writing of Isaiah to Hezekiah and his colleagues. If the Talmud preserves a reliable tradition and men in Hezekiah’s court also recorded the words of Micah, this would explain why the language about the same development is virtually identical.

The words “latter [part] of the days” or “last days” apply to an indeterminate future period far beyond the time of Micah. Anciently, sites for the worship of various deities were positioned on hills and mountains. Therefore, the establishment of the “mountain of the house of YHWH” (the site on which his temple stood) on “top of the mountains” and its elevation above the hills pointed to the unsurpassed lofty position pure worship eventually would come to have. With the “house of YHWH” towering above all eminences, the elevated sites associated with false worship would be reduced to nothingness. Peoples from the various nations would then stream to the “mountain of the house of YHWH.” According to the Septuagint, “peoples will hasten to it.” (4:1)

Evidently because peoples from many nations would come to recognize the importance of divinely approved worship, they are depicted as motivated to ascend the mountain on which the “house” or temple of YHWH is located. They would also invite others to join them. The reference to the “house of the God of Jacob” suggests that people of the nations would acknowledge the true Israelites as the people whose God is YHWH and as those who belong to him. Moreover, they would desire to be associated with this people. (Compare John 4:22.) Their purpose in going to the “house of YHWH” as the final destination would be to have him teach them “his ways,” coming to know the course they should be following to have his approval. The Septuagint rendering indicates that they would be shown his ways. As taught ones, the people of the nations would then “walk” or conduct themselves according to the divinely approved course (YHWH’s “paths”). (4:2)

In the time of Micah, YHWH’s temple was located in Zion or Jerusalem. Therefore, the “law” (Torah or instruction) and the “word of YHWH” are represented as proceeding from there. From the standpoint of its being YHWH’s representative place of dwelling, it was the place from which the revelation of his will and purpose would emanate. (4:2)

The prophetic words about judgment assured that YHWH would judge the peoples according to the highest standard of justice and would reprove or correct the people of “mighty nations.” This would result in a tremendous change in their disposition and actions. People from many nations would rid themselves of the former hatreds that gave rise to repeated conflicts. As persons who accept YHWH’s instruction and correction, they would convert weapons (swords and spears) into implements (plowshares and pruning knives) for peaceful agricultural operations. They would not share in raising a weapon (a sword) against people of another nation. Never again would they learn ways for waging war. (4:3)

This has been fulfilled in connection with the worship in spirit and truth to which Jesus Christ referred when speaking to a Samaritan woman. (John 4:21-24) The apostle Paul commented on the remarkable changes that had taken place in the lives of Jesus Christ’s disciples, including the banishing of hatreds from their midst. “For the grace of God has appeared, bringing salvation to all, training us to renounce impiety and worldly passions, and in the present age to live lives that are self-controlled, upright, and godly. … For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, despicable, hating one another.” (Titus 2:11-3:3, NRSV)

The end of war is represented as making it possible for people to have a secure and contented life, with each man or person sitting “under his vine and under his fig tree.” This is a portrayal of everyone being able to enjoy rest and refreshment, being able to benefit to the full from the fruits of their labors. Nothing would give rise to fear, as did enemy invasions and conflicts in the past. The certainty respecting the changed circumstances is emphasized with the solemn assurance, “for the mouth of YHWH of hosts [the Lord Almighty (LXX)] has spoken.” As the God with hosts of angels in his service and as the Almighty, YHWH can most assuredly accomplish his purpose. No power can stop him from carrying out his promises. (4:4; see the Notes section.)

In matters of worship, Micah contrasted the course of people of the nations with that of those who are genuine Israelites, God’s people in the true sense. Each man or each person from all the people of the nations would walk in the “name of his gods” or in recognition of the various deities he revered. Devoted servants of YHWH, as was Micah, resolved to “walk in the name of YHWH” for all time to come. Their determination to walk only in his name indicated that they would exclusively acknowledge and serve him as their God. (4:5; see the Notes section.)

“In that day” refers to the time when pure worship would be highly exalted, with many people from all the nations abandoning former ways and seeking to live in harmony with God’s will. Regarding that time, the “utterance of YHWH,” or the expression of his purpose, is to “gather” his people. The ones who are designated as the “limp,” “lame,” or “crushed” (LXX) may be the Israelites who had not been fully devoted to YHWH and had strayed in doing his will. They could be described as being “lame” or having limped along instead of having faithfully adhered to the right course. Another possible meaning is that the reference is to the lowly ones among the people who were oppressed and were looked down upon like lame animals of a flock. As the Septuagint rendering suggests, the lowly ones among the Israelites would have been “crushed.” The expression “banished” could either apply to outcasts or to exiled people. If the meaning is “outcasts,” the term could apply to the lowly Israelites whom the oppressors treated like outcasts. (4:6)

The hardships and mistreatment that YHWH allowed the Israelites to experience is the basis for his being represented as saying that he had afflicted them and that it was his will to gather them. Initially, a repentant remnant was permitted to return to their land after Babylon fell to the Persian conqueror Cyrus and his forces. A more remarkable gathering occurred when Jesus, the promised Anointed One, Messiah, or Christ appeared on the scene. The remnant of Israelites who accepted him and the benefits of his sacrificial death for them were liberated from sin and the condemnation to which sin leads, being fully restored to God as his approved children. (4:6)

The “limp,” lame or “crushed” (LXX) ones, either the lowly oppressed Israelites or those who had strayed from the right course, would, as a repentant people, be constituted one divinely approved remnant. Exiled Israelites who had been far removed from their land would be restored to YHWH’s favor upon repenting of the transgressions that had led to their being afflicted, and they would come to be a “mighty nation.” YHWH would “rule over them on the mountain of Zion” from then onward and for limitless time to come. “Mount Zion,” the location of YHWH’s temple, was his representative place of dwelling. Therefore, his rule is portrayed as being from that location, whereas he exercises dominion from heaven or from the spirit realm. (4:7; see the Notes section.)

YHWH’s rule is referred to as coming to the “tower of a flock, the hill of the daughter of Zion.” The designation “tower of the flock” suggests that “the hill of the daughter of Zion” or the elevated site of Jerusalem, would come to be a location where the “flock” or God’s people would enjoy his protection and be as secure as in a strong fortress. The former dominion of the “kingdom of the daughter of Jerusalem” would be restored. This meant that there would again be a king in the royal line of David reigning in Jerusalem. That, however, did not happen after a remnant of Israelites returned from Babylon exile. (4:8)

The prophetic language points to a far more impressive reality than the restoration of desolated Jerusalem as an inhabited city in the Persian Empire. Concerning the circumstances that existed among the inhabitants of Jerusalem and the other Israelites living in the land, Nehemiah could say, “We are slaves,” and “we are slaves” on the land you, YHWH, “gave to our ancestors.” (Nehemiah 9:36) In the first century CE, those who became citizens of the “heavenly Jerusalem” ceased to be slaves. Forgiven of their sins, they were truly free, enjoying a dignified standing as God’s approved children and benefiting from his protective care and loving attention. His appointed king, Jesus the promised Messiah in the line of David, is their king. (4:8; Galatians 4:26; Hebrews 12:22)

The Septuagint rendering, however, does not convey a comforting message for Jerusalem. It represents the “daughter of Zion” as the “dry [auchmódes] tower of a flock.” As a description of the city, possibly the Greek word auchmódes (“dry” or “arid”) indicates that Jerusalem would be weak and not a strong “tower” that could provide security for the “flock” or the people. The city would be facing conquest. A “kingdom out of Babylon” would “enter the daughter of Jerusalem.” (4:8)

The questions that are raised pointed to the future devastation of the city. With apparent reference to the outcry of fear and alarm that would resound from the besieged city, the question is, “Now why will you shout a shout?” According to the Septuagint rendering, the question is, “And now why did you know calamities?” Such knowing would be on account of experiencing distress. (4:9)

A king would be expected to launch a defense against the attackers, and the absence of a successful defense is alluded to in the question about whether there was no king in Jerusalem. For counselors to perish would mean that there would be no one able to offer sound advice for dealing with the serious threat to the city. Would the anguish that seized Jerusalem like that of a woman in childbirth be because there was no king and because counselors had perished? In the Septuagint, the reference is to the perishing of “counsel.” (4:9)

The “daughter of Zion” or the city of Jerusalem would suffer like a woman writhing and bringing forth in childbirth. In the Hebrew text, the verbs for “writhe” and “bring forth” are expressed as imperatives. The Septuagint reads, “Be in labor pains, and be manly [be strong or be courageous], and draw near, daughter of Zion, like one giving birth.” Jerusalem, meaning the inhabitants of the city, would “go out” from a city and “dwell in the field.” This could refer to their being forced to leave the city as exiles and traveling and sleeping in open country until their journey ended at Babylon. There, at Babylon, the exiles would be delivered. From there, YHWH would redeem or liberate his people from the “hand” or the power and control of their enemies. (4:10)

Before the calamitous fall of Jerusalem and the later restoration of the people from exile, “many nations” would assemble against Jerusalem. The attackers would look forward to the desolation of the city, saying, “Let her be profaned and let our eyes gaze upon Zion.” The profaning of Zion or Jerusalem may be understood to mean ravaging the city, reducing it to piles of rubble and thus constituting it a cause for shame to the surviving inhabitants. Gazing upon Zion denotes looking at the defeated city with malicious glee. The Septuagint does not refer to the profaning of the city but represents those assembled against the “daughter of Zion” as saying, “We will rejoice, and our eyes will look upon Zion.” (4:11)

The “nations,” more specifically their military forces, that would assemble against Jerusalem would not “know” or recognize that they were only serving as YHWH’s instrument to execute judgment on his wayward people. They would not discern this as being his “counsel” or purpose. Therefore, they would not realize that, in acting hatefully against YHWH’s people, they would have gathered themselves against them to be severely punished for their ruthless actions. YHWH would permit the assembling of the nations against Jerusalem. From this standpoint, he is the one who would be gathering them like a row of cut grain (“sheaves” [LXX]) on a threshing floor. (4:12)

The “daughter of Zion” or Jerusalem is invited to arise and to thresh the enemy nations. YHWH is represented as making her like a bovine with a “horn” (“horns” [LXX]) of iron and hoofs of bronze. Thus empowered, Jerusalem would be able to crush the many peoples to be threshed. The purpose for this action would be to devote to YHWH as with a sacred ban the “gain” (“abundance” [LXX]) from the nations and all their wealth (“strength” [LXX and also a meaning of the Hebrew word for “wealth”] to him, the “Lord of all the earth.” (4:13)

The military triumphs the Jews attained under the leadership of the three sons of Mattathias ben Johanan in the second century BCE were impressive. These victories, if at all, may merely be regarded as a partial fulfillment of the prophetic words. A complete fulfillment appears to be linked to the heavenly Zion or Jerusalem, which will triumph over all enemy powers. As the foretold Messianic king who rules from heavenly Zion, Jesus will ultimately make everything subject to his Father, the “Lord of all the earth.” (4:13; compare Psalm 110:1, 2; 1 Corinthians 15:24-28.)

Notes

In verse 4, the Greek Minor Prophets scroll (8HevXIIgr) preserves the last two letters (waw [W] and he [H]) of the divine name (YHWH) in paleo-Hebrew script. The partially preserved text reads, “for the mouth of YHWH of forces has spoken.”

The Greek Minor Prophets scroll (8HevXIIgr), in verse 5, preserves the first two letters (yod [Y] and he [H]) of the divine name (YHWH) in paleo-Hebrew script. Based on the letters that are found in this fragmentary text, the verse reads, “For all the peoples will walk in the name of their god, but we will walk in the name of YHWH our God forever and ever [literally, into the age and beyond].” The extant Septuagint text differs for the first part of this verse, “For all the peoples will walk, each one [in] its way.”

In the Greek Minor Prophets scroll (8HevXIIgr), verse 7 contains all the letters of the divine name (YHWH) in paleo-Hebrew script.