The adverb rendered “now” points to a change in the subject regarding the triumphant role of Zion or Jerusalem. One who would besiege Micah’s people, the Israelites, is introduced but not specifically identified. In view of the reference to a siege, Jerusalem is seemingly represented as a woman who, in great distress, slashes herself. The Hebrew verb that may be rendered “cut” or “slash” is a form of gadád, and appears to be the object of a play on the noun gedúd (“band” or “marauding band”) in the expression “daughter of a band.” Perhaps, on account of the oppressive seizures by the leaders of Jerusalem, the city is called “daughter of a band,” either a band of robbers or a band of looting warriors. (5:1[4:14])

The Septuagint rendering conveys an entirely different meaning, opening with the words, “Now the daughter of Ephraim will be blocked with a barrier.” Ephraim, as the dominant tribe of the northern kingdom of Israel, here may represent that realm, and its being blocked may be mean that it would be besieged. With seeming reference to Micah’s people, the Israelites in the kingdom of Judah, YHWH appears to be represented as the one who “appointed distress” or a “siege” for them. They would be submitted to punitive judgment. (5:1[4:14)

According to the Hebrew text, the one judging or the “judge of Israel” would be the king. “With a rod,” he would be struck “on the cheek.” The striking on the cheek would be an act of insult and humiliation. When linked to the next verse, the one who would be submitted to mistreatment is the future Messianic ruler to come from Bethlehem. During the period of Micah’s prophesying, no king came from Bethlehem and this was also the case in subsequent years. The royal residence was Jerusalem, and men in the line of kings that ended with Zedekiah would, therefore, have been born in Jerusalem. Jesus, the promised Anointed One, Messiah, or Christ, was born in Bethlehem, and he was submitted to abusive treatment. (5:1 [5:14]; Matthew 26:67, 68; 27:30; Mark 14:65; 15:19; Luke 22:63, 64; John 18:22; 19:2, 3)

The Septuagint does not mention the “judge of Israel,” but says, “With a rod, they will strike the tribes of Israel on the cheek.” These words indicate that the Israelites would experience humiliating treatment from their enemies. (5:1 [5:14])

Bethlehem, a town located less than 6 miles (c. 9 kilometers) from Jerusalem, was not a significant place. It may be that Ephrathah (“house of Ephrathah” [LXX]) was the older name for the town. Although little among the “thousands of Judah,” or a place with a small number of inhabitants, Bethlehem would be the town from which would come out for YHWH one who would go forth “to become a ruler in Israel,” and his “goings forth” would be “from days of limitless [past] time” or “from days of long ago.” (5:2[5:1])

According to Matthew 2:3-6, the Jewish chief priests and scribes identified Bethlehem as the place where the Messiah or Christ would be born, doing so on the basis of the words recorded in the prophecy of Micah. Although the words from Micah that are quoted in Matthew 2:6 differ from the Masoretic Text and the Septuagint, they do convey the same basic thought. Moreover, the comment about the “goings forth from days of long ago” are not included. Because David, the first king from the tribe of Judah, came from Bethlehem, some have concluded that the one referred to in Micah 5:2[5:1] had his origin in the royal line that had its start with David from Bethlehem centuries earlier. A number of translations have interpretively rendered the words to apply to the human line of descent. “His family line goes back to the early years of your nation.” (NIRV) “Out of you I will bring a ruler for Israel, whose family line goes back to ancient times.” (GNT, Second Edition) It appears preferable, however, to view the words about the Messiah’s “goings forth” to apply in a unique way to Jesus the promised Anointed One or Christ. He had a prehuman existence that reached back to the infinite past. (5:2[5:1]; John 1:1; 3:13; 8:23; 17:5, 13)

It appears that YHWH is the one who would “give up” the people of Israel or permit them to become subject to other nations. In subsequent years, the Israelites would no longer have a king in the royal line of David from the tribe of Judah. This circumstance would not end until such time as “one bringing forth has brought forth,” or until the promised Messiah would be born in Bethlehem. Then the “remainder of his brothers,” possibly meaning fellow members of the tribe of Judah, would “return” to YHWH as repentant ones joined to the “sons of Israel” or repentant Israelites from the other tribes. (5:3 [5:2])

As ruler, the Messianic king would be attentive to the welfare of his devoted subjects. He is represented as “shepherding,” indicating that he would be protecting his subjects and looking after their needs. The Septuagint says that “he will stand and look and shepherd his flock.” He would do his shepherding “in the strength of YHWH, in the majesty of the name of YHWH his God.” As the king, he would serve his subjects in full harmony with God’s will and, therefore, would enjoy the full strength of his backing. YHWH his God is the Supreme Sovereign in possession of unsurpassed dignity, majesty, or “glory” (LXX). The majesty or “glory” of the “name” denotes the splendor or magnificence belonging to the bearer of the name. According to the Septuagint, the people “will exist in the glory of the name of the Lord their God,” suggesting that their existence will be dependent on their glorious or magnificent God. (5:4 [5:3]; see the Notes section.)

The subjects of the Messianic king would “dwell,” probably meaning that they would be settled securely. In the Septuagint, the Hebrew word for “dwell” is rendered as a future tense verb that may be translated “will exist,” with the existence of the people being linked to God’s glorious name. According to the Hebrew text and the Septuagint, the Messianic king would “now” be “great to the ends of the earth.” This suggests that he would be recognized everywhere as occupying an unassailable position. (5:4 [5:3])

There is no indication that the reference to “Asshur” or the Assyrian points to a time before the appearance of the ruler who would come out of Bethlehem. This means that the “Assyrian” represents a power that is hostile to those whom God recognizes as belonging to him, his people or the true Israel. The phrase mentioning “peace” may be translated so as to indicate that the promised ruler would secure peace or well-being and security for his subjects. A number of translations convey this significance. “He will be their peace.”(NIV) “He will bring peace.” (CEV) Because the Hebrew verb for “will be” can also mean “it will be,” other translators have chosen this meaning. “Then there will be peace.” (REB) “And that shall afford safety.” (Tanakh) According to these renderings, the greatness that the ruler from Bethlehem attained (5:4[3]) would result in peace for the people. With possible application to the counter measures God’s people would employ when the Assyrians entered their land, the Septuagint says, “And this will be peace.” (5:5[5:4])

An invasion by Asshur or the Assyrian would be repulsed. When the Assyrian invades and treads upon their fortresses or the fortified places, God’s people would “raise up against him seven shepherds and eight princes of man [adhám (earthling)]” to deal with the threat. (5:5[4])

Considering that Jesus is the Anointed One, Messiah, or Christ who came from Bethlehem, this would not fit developments respecting ancient Assyria, which had ceased being a mighty world power many centuries earlier. Therefore, “Asshur” or Assyria would represent an enemy power. Jesus granted his followers authority “over all the power of the enemy.” (Luke 10:19) This assured that, among his disciples, men would be raised up to defend the community of believers against those who would seek to bring ruin to them as approved children of God. These men would function like caring shepherds in looking after the welfare of the flock, resisting those who were intent on doing harm. In being called “princes of man,” these particular protectors of the community of believers are identified as men, not angels. The number “seven” represents completeness, and so the number “eight” could indicate that there would be more than enough devoted men to serve in the interests of the loyal subjects of Jesus, the Messianic king. In the Septuagint, the “eight” are called dégmata, meaning “stings” and so could designate men who would act defensively to protect Jesus’ followers. (5:5[4]; compare Acts 20:28; Ephesians 4:11-15; 1 Timothy 4:1-11; 2 Timothy 2:20-22; Jude 22, 23; Revelation 2:2.)

To highlight the authority that the complete number of “shepherds” and “princes” would have over the power of the enemy, they are represented as “shepherding” the land of Asshur or Assyria “with the sword and the land of Nimrod in its entrances.” The “land of Assyria” and the “land of Nimrod” are parallel expressions, for Nimrod is identified in the Genesis account (10:9-12) as the builder of Nineveh in Assyria (Asshur). Those doing the shepherding with the sword would be acting to destroy or nullify the power of the enemy. (Compare Revelation 2:26, 27; 12:5; 19:15.) Positioned at the entrances, they would not let anyone escape. (5:6[5]; see the Notes section.)

It appears that the deliverance from Assyria is attributed to the ruler from Bethlehem, the Messianic king. When “Assyria,” or an enemy power, invades the land and treads on its boundaries, the Messianic king would come to the rescue. In the case of Jesus’ disciples, their land and its borders may be understood to designate the realm where Jesus is acknowledged as King of kings and Lord of lords and which realm is, therefore, no part of the world alienated from God. No invader would be permitted to bring ruin to that realm, causing devoted subjects of Jesus their Lord and King to be deprived of heavenly citizenship as God’s free and approved children. No enemy power would be allowed to make them captives, ripping them out of their realm. (5:6[5]; compare John 17:11-16; Galatians 4:26-31; 1 Peter 1:3-5.)

In relation to the ruler from Bethlehem, the “remnant of Jacob” [“among the nations” [LXX]) would be true Israelites, the devoted subjects of Jesus, the Messianic king. “In the midst of many peoples,” they would be “like dew from YHWH, like showers on vegetation, which will not wait for man and will not be in expectation for the sons of man.” Humans have no direct part in effecting the formation of dew. As part of the natural cycle that exists in the creation and which man neither provides nor controls, the dew is represented as coming from YHWH. Showers and rain likewise are not dependent on man. To flourish, vegetation needs precipitation, but it does not wait for humans to provide the rain nor is there any expectation that it would come about through human agency. (5:7[6])

During times of very limited rainfall, dew is vital in preventing vegetation from drying up. Loyal subjects of Jesus, the King of kings and Lord of lords, are like dew, sharing a message of comfort and hope that brings refreshment to those who respond among people of the nations. Their praiseworthy conduct also makes them like dew. Members of the true Israel, the “remnant of Jacob,” are like refreshing dew and rain in bringing benefits to people of the various nations and in being a strong influence for good. Persons who might be likened to parched vegetation, dead in trespasses and sins, and who are then motivated to acknowledge Jesus as their Lord who died for them come to enjoy a newness of life as individuals forgiven of their sins and come to have the status of approved children of God. When those who recognize Jesus as their king adhere to the highest standard of honesty, industriousness, conscientiousness, and moral rectitude, this tends to counteract the tendency toward moral degradation among those with whom they interact. By refusing to resort to filthy and abusive speaking, they influence others to become more circumspect in their expressions. Their compassionate and loving response to those in need, their kind, impartial treatment of fellow humans, and their friendly and caring disposition, contribute to making life more pleasant for other members of the human family. (5:7[6])

The extant Septuagint text makes no mention of showers or rain. It likens the “remnant of Jacob” to “lambs on grass” against which no one may assemble and with reference to which no one “among the sons of men should stand.” Perhaps this may be understood to indicate that, under the care and protection of the Messianic king, the true Israelites would be secure, with no one being able to mount an attack against them nor to resist them. (5:7[6])

Furthermore, the “remnant of Jacob among the nations in the midst of may peoples” is likened to a “lion among beasts of a forest” (a fierce predator among other wild animals in a forest), a “young lion among flocks of sheep.” Represented as passing through flocks of sheep, the lion tramples and tears animals it seizes, and there is no deliverance for the sheep under attack. According to the Septuagint, the lion selects one of the sheep and seizes it. In a role like that of a lion, members of the true Israel are courageous in the fight against those who seek their ruin. (5:8[7])

The fierce battle comparable to the attack of a lion may be illustrated by what the apostle Paul wrote to the Corinthians. He waged spiritual warfare, demolishing views or opinions that conflicted with God’s ways, exposing them as worthless and injurious. His fight was against things that were high and raised up “against the knowledge of God,” which could include everything that defiant humans had exalted as a bulwark against what God had revealed to be his will and purpose. Paul fought hard to triumph over all wrong thoughts, reducing them to the helpless state of captives in subjection to Christ. Like bound captives, these wrong thoughts were deprived of all power to do harm. (5:8[7]; 2 Corinthians 10:4, 5)

The second person singular pronouns pertaining to “hand” and “enemies” (“your hand”; “your enemies”) may be understood to apply to God’s people, the true Israel, as a whole. For the hand of the true Israel to be lifted up against the “foes” (those oppressing them [LXX]) would mean that God’s people would be triumphant. As in the case of their Lord, the Messianic king Jesus, they would prove to be unconquerable, remaining firm in their devotion to God with the help of his spirit and not succumbing to the corruption of a world at enmity with him. (Compare John 16:33; 1 John 5:3, 4.) All their enemies would be “cut off” (annihilated [LXX]). No enemy power would succeed against them and, ultimately, Jesus, the Messianic king, would destroy those who remain intransigent enemies of his loyal subjects. (5:9[8]; compare 2 Thessalonians 1:6-10.)

According to the “utterance of YHWH,” he has determined to cut off or destroy from the midst of his people the very things in which the wayward Israelites had trusted. This would be in the “day” or the time when his people would be victorious over their enemies. In the past, the Israelites had relied on the availability of “horses” and “chariots” for warfare so as to be secure, but these would be cut off or destroyed from the midst of the true Israel, indicating that they would not exist. Accordingly, the victories of God’s devoted people would not be achieved with military might but would take place because of their trust in him. (5:10[9])

Instead of relying fully on YHWH to protect them, unfaithful Israelites trusted in their walled cities and their fortresses to make them safe from enemy attacks. In the case of the true Israel, YHWH would cut off or destroy the cities of their land and all their fortresses or strongholds. Motivated by God’s spirit to look to him alone for their security, the true Israel would be like a people without cities or fortresses. (5:11[10]; see the Notes section.)

Contrary to God’s law, unfaithful Israelites engaged in occult practices when seeking guidance in dealing with dangers and threats, but these practices would be completely banished from the true Israel. YHWH is represented as decreeing that he would cut off or remove (LXX) sorceries from their hand. Soothsaying or fortunetelling would not exist among God’s devoted people, as they would look exclusively to him and their king, the Lord Jesus Christ, for guidance and direction. (5:12[11])

Among the Israelites who disregarded God’s law, idolatry was a major part of their life. YHWH is represented as declaring that he would cut off or destroy idols and pillars (probably phallic representations) from the midst of the true Israel. His devoted people would never again bow down to the “works of [their] hands” or to images of human manufacture. Idolatry would have no place among them. (5:13[12])

YHWH is represented as declaring that he would “root out” the “Asherim” from the midst of his people. The “Asherim” may have been sacred poles that represented Asherah, the fertility goddess which wayward Israelites adored. No such appendages of idolatry would exist among those whom YHWH recognized as his approved people. In the Septuagint, the reference is to God’s cutting down the sacred groves, the sites where unfaithful Israelites had engaged in the veneration of false gods and goddesses. Again YHWH is represented as decreeing that he would destroy the “cities.” Possibly the destruction of the cities is here to be understood as indicating the end for the idolatrous practices in which unfaithful Israelites engaged there. (5:14[13])

YHWH is revealed as decreeing that, “in anger and in wrath,” he would execute vengeance on the nations that have “not listened” or that have defiantly chosen to disregard his will. Whereas he has earlier been represented as removing from the midst of his true people everything that had formerly ensnared the Israelites, he is here represented as taking action against their enemies whose actions have merited his wrath. (5:15[14])

Notes

In the first occurrence of the divine name (YHWH) (verse 4[3]), the Greek Minor Prophets scroll preserves only the last letter he (H) in paleo-Hebrew script, and it is followed by the conjunction “and” (kaí), which is not included in the Septuagint nor in the Masoretic Text. For the second occurrence of the divine name, the Greek scroll preserves all the letters of the name in paleo-Hebrew script.

In verse 6(5), the Septuagint does not refer to the “entrances” in connection with the “land of Nimrod.” The Greek word is a form of táphros, meaning “trench” or “ditch” and possibly designating a defensive feature.

The reference to YHWH’s “cutting off” of cities and his “casting down” of fortresses (verse 11[10]) indicates that the prophetic words did not apply to those who returned from Babylonian exile. The returning exiles rebuilt towns and cities and took up residence in them. Nehemiah was greatly concerned that Jerusalem long existed without a protective wall. (Nehemiah 1:3; 2:3-5)