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Thou Bethlehem Ephratah, art small, that thou shouldest be among the thousands of Judah As Matthew quotes this passage differently, some think that it ought to be read as a question, And thou, Bethlehem Ephratah, art thou the least among the provinces of Judah? Matthew says “Thou art by no means the least, thou excellest. ¹⁴²¹⁴²     This does not follow; for to say that it was “not the least,” is not to deny that it was “small.” There is, in fact, no contradiction in the expressions. Matthew quotes literally neither the Hebrew nor the Septuagint version. The latter, in this case, agrees with the former. He gives the sense, but not the words, even in two instances besides this. Instead of “Ephratah,” he has, “in the land of Judah;” and instead of “Ruler,” he has, “Governor that shall rule,” or feed. The meaning in these three instances is the same, though the words are different. The place was, in former times, called Bethlehem-Judah, and also Ephratah. See Genesis 35:19; Judges 17:7; and Ruth 4:11.
   The attempt by a question to produce similarity of expressions in the second line, according to what is done by Marckius and Newcome, is by no means to be approved. The literal rendering is the following: —
   And thou, Bethlehem Ephratah!
Small to be among the thousands of Judah, —
From thee shall one to me come forth,
To be a Ruler in Israel:
And his going forth has been
From of old, from the days of ages.
   The word for “going forth” is plural, which, as Calvin says, is sometimes used for the singular; but two MSS. Have it in the singular number, מצאתו. The last line in the Septuagint is as follows, — απ αρχης, εξ ημερων αιωνος
   “In every age, from the foundation of the world, there has been some manifestation of the Messiah. He was the hope, as he was the salvation, of the world, from the promise to Adam in paradise, to his manifestation in the flesh four thousand years after.” — Adam Clarke. — Ed. ” But what need there is of distorting the words of the Prophet, as it was not the design of the Evangelist to relate the expressions of the Prophet, but only to point out the passage. As to the words, Matthew had regards to the condition of the town Bethlehem, such as it was at the coming of Christ. It then indeed began to be eminent: but the Prophet represents here how ignoble and mean a place Bethlehem then was, Thou, he says, art the least among the thousands of Judah. Some, not very wisely, give this explanation, “Thou art the least among the thousands of Judah”; that is, “Though there might be a thousand towns in the tribe of Judah, yet thou couldest hardly have a place among so great a number.” But this has been said through ignorance of a prevailing custom: for the Jews, we know, were wont to divide their districts into thousands or chiliads. As in the army there are centurions, so also in the divisions of every nation there are hundreds; there are also in an army tribunes, who preside over a thousand men. Thus the Prophet calls them thousands, that is, tribunes; for the districts are so arranged, that the town, which, with its villages, could bring forth three thousand men, had three prefectures; and it had three tribunes, or four or five, if it was larger. The Prophet then, in order to show that this town was small and hardly of any account, says, Thou, Bethlehem, art hardly sufficient to be one province. And it was a proof of its smallness that hardly a thousand men could be made up from Bethlehem and its neighboring villages. There were not, we know, many towns in the tribe of Judah; and yet a large army could be there collected. Since then the town of Bethlehem was so small, that it could hardly attain the rank of a province, it is hence no doubt evident that it was but a mean town. We now perceive what the Prophet had in view.

Thou, Bethlehem, he says, art small among the cities of Judah; yet arise, or go forth, for me shall one from thee, who is to be a Ruler in Israel. He calls it Bethlehem Ephratah; for they say that there was another Bethlehem in the tribe of Zebulon, and we know that Ephratah in meaning is nearly the same with Bethlehem; for both designate an abundance of fruit or provisions: and there David was born.

I will now proceed to the second clause, From thee shall go forth for me one who is to be a Ruler Here the Prophet introduces God as the speaker, go forth, he says, shall one for me. God declares in this passage that it was not his purpose so to destroy his people, but that he intended, after a season, to restore them again. He therefore recalls the attention of the faithful to himself and to his eternal counsel; as though he said, — “I have thus for a time cast you away, that I may yet manifest my care for you.” For me then shall go forth one who is to be a Ruler in Israel. Now there is no doubt but that the Prophet at the sable time recalls the attention of the faithful to the promise which had been given to David. For whence arises the hope of salvation to the chosen people, except from the perpetuity of that kingdom? The Prophet now says, — “There is indeed a reason, according to the perception of the flesh, why the faithful should despond; for whence does their confidence arise, except from the kingdom of David? and from what place is David to arise? Even from Bethlehem; for Bethlehem has been called the city of David; and yet it is an obscure and a small town, and can hardly be considered a common province. Since it is so, the minds of the faithful may be depressed; but this smallness shall be no hindrance to the Lord, that he should not bring forth from thence a new king.”

Even before the time of David Bethlehem was a small town, and one of the most common provinces. Who could have expected that a king would have been chosen from such a hamlet, and then, that he should come from a hut? for David belonged to a pastoral family; his father was a shepherd, and he was the least among his brethren. Who then could have thought that light would have arisen from such a corner, yea, from so mean a cottage? This was done contrary to the expectations of men. Hence the Prophet sets here before the faithful a similar expectation for their comfort; as though he said, — “Has not God once formed a most perfect state of things by making David a king, so that the people became in every respect happy and blessed? And whence did David come? It was from Bethlehem. There is then no reason why your present miseries should over-much distress you; for God can again from the same place bring forth a king to you, and he will do so.”

Thou then Bethlehem, small art thou, etc. The prophet doubtless intended here that the faithful should consider of what kind was the beginning of that most perfect state, when David was chosen king. David was a shepherd, a man in humble life, without reputation, without influence, and even the humblest among his brethren. Since then God had drawn light out of darkness there was no cause for the faithful to despair of a future restoration, considering what had been the beginning of the previous happy condition of the people. We now understand the Prophet’s meaning. But the rest I cannot finish today; I must therefore defer it till tomorrow.

The Prophet here again so moderates his words, that the Jews might understand, that they were to endure many evils before God relieved their miseries. He wished then here to prepare the minds of the godly to bear evils, that they might not despair in great troubles, nor be depressed by extreme fear. He then states these two things, — that the people, as they deserved, would be heavily afflicted, — and then that God, notwithstanding such severe punishment, would be mindful of his covenant, so as to gather at length some remnants and not to suffer his people to be wholly destroyed. He therefore promises a middle course between a prosperous state and destruction. The people, says the Prophet, shall not continue entire. — How so? For God will cut off the kingdom and the city; and yet he will afford relief to the miserable: When they shall think that they are given up to entire ruin, he will stretch forth his hand to them. This is the sum of the whole.

He then says that they shall be delivered up, that is, forsaken by God, until she who is in travail bringeth forth ¹⁴⁴¹⁴⁴     Until the time the begetting shall beget, (יולדה ילדה)
And the remnant of his brethren shall be converted
Together with the children of Israel.
   Newcome gives this explanation of the verse, — “The sense is: God will not fully vindicate and exalt his people, till the Virgin-mother shall have brought forth her Son; and till Judah and Israel, and all the true sons of Abraham among their brethren, the Gentiles, be converted to Christianity.” — Ed. There are those who apply this to the blessed virgin; as though Micah had said that the Jews were to look forward to the time when the Virgin would bring forth Christ: but all may easily see that this is a forced interpretation. The Prophet, I have no doubt, in using this similitude, compares the body of the people to a woman with child. The similitude of a woman in travail is variously applied. The wicked, when they promise to themselves impunity, are suddenly and violently laid hold on: thus their destruction is like the travail of a woman with child. But the meaning of this passage is different; for the Prophet says that the Jews would be like pregnant women, for this reason, — that though they would have to endure the greatest sorrows, there yet would follow a joyful and happy issue. And Christ himself employs this example for the same purpose,

‘A woman,’ he says, ‘has sorrow when she brings forth, but immediately rejoices when she sees a man born into the world,’ (John 16:21.)

So Micah says in this place, that the chosen people would have a happy deliverance from their miseries, for they would bring forth. There shall indeed be the most grievous sorrows, but their issue will be joy, that is, when they shall know that they and their salvation had been the objects of God’s care, when they shall understand that their chastisements had been useful to them. Until then she who is in travail bringeth forth, God, he says, will forsake them

There are then two clauses in this verse; — the first is, that the Jews were for a time to be forsaken, as though they were no longer under the power and protection of God; — the other is that God would be always their guardian, for a bringing forth would follow their sorrows. The following passage in Isaiah is of an opposite character;

‘We have been in sorrow, we have been in travail,
and we brought forth wind,’ (Isaiah 26:18.)

The faithful complain there that they had been oppressed with the severest troubles, and had come to the birth, but that they brought forth nothing but wind, that is, that they had been deceived by vain expectation, for the issue did not prove to be what they had hoped. But the Lord promises here by Micah something better, and that is, that the end of all their evils would be the happy restoration of the people, as when a woman receives a compensation for all her sorrows when she sees that a child is born.

And he confirms this sentence by another, when he says, To the children of Israel shall return, or be converted, the residue of his brethren ¹⁴⁵¹⁴⁵     By this arrangement of the sentence, Calvin evidently meant, that “his,” before “brethren,” refers to “Israel.” In the original, the latter clause is before the former, but in Hebrew, as well as in other languages, the antecedent sometimes comes after its pronoun. — Ed. The Prophet then intimates that it could not be otherwise but that God would not only scatter, but tread under foot his people, so that their calamity would threaten an unavoidable destruction. This is one thing; but in the meantime he promises that there would be some saved. But he speaks of a remnant, as we have observed elsewhere, lest hypocrites should think that they could escape unpunished, while they trifled with God. The Prophet then shows that there would come such a calamity as would nearly extinguish the people, but that some would be preserved through God’s mercy and that beyond ordinary expectation. ¹⁴⁶¹⁴⁶     Most commentators differ from Calvin in their view of this verse, regarding it as a distinct prophecy of the Savior’s birth. There are difficulties on both sides: but taking the whole context, especially the following verse, we can hardly resist the conclusion, that Christ, born of a Virgin, is the subject. Indeed, the whole of this chapter, notwithstanding the reference to the Assyrian, is not capable of a satisfactory explanation, without applying what is said to Christ and his Church. Some things, no doubt, in the history of the Jews, may be alluded to, or incidentally mentioned; but the full accomplishment must be looked for in the new dispensation. And it is a splendid prophecy, in words often derived from customs and incidents among the Jews, of the birth of the Savior, and the character and extent, and blessedness of his kingdom, and the destruction of his enemies.
   Newcome and Adam Clarke propose to divide the chapter after the first line in verse 5, thinking that a new subject is there introduced: but evidently the same subject, the Gospel dispensation, is continued to the end of the chapter. The Assyrian, the especial enemy of the ancient Church, designates the enemies of the Christian Church in all ages.
   “As Sennacherib’s invasion,” says Scott, “was not repelled by the ruler or chieftains of Israel: nor did the Jews ever invade or waste the Assyrian dominions; it seems evident, that these expressions must be understood as mystically intending other enemies and persecutors of the Church, who should be of the same spirit with Sennacherib and the Assyrians.” Henry, who is much more learned critic and much profounder divine than what is commonly thought, agrees with Scott, and many others, in the interpretation of this chapter. — Ed. We now perceive the intention of the Prophet. It now follows —

There is no doubt but that the Prophet continues here to speak of Christ; and though the Jews shamelessly pervert the whole Scripture, they yet cannot deny that Micah calls here the attention of all the godly to the coming of Christ, yea, of all who hope or desire to obtain salvation. This is certain. Let us now see what the Prophet ascribes to Christ.

He shall stand, he says, and feed in the power of Jehovah The word, stand, designates perseverance, as though he had said, that it would not be for a short time that God would gather by Christ the remnant of the people; that it would not be, as it often happens, when some rays of joy shine, and then immediately vanish. The Prophet shows here that the kingdom of Christ would be durable and permanent. It will then proceed; for Christ will not only rule his Church for a few days, but his kingdom will continue to stand through unbroken series of years and of ages. We nor then understand the Prophet’s object.

He adds in the second place, He shall feed in the strength of Jehovah, in the greatness of the name of Jehovah his God; by which words he means, that there would be sufficient power in Christ to defend his Church. The Church, we know, is in this world subject to various troubles, for it is never without enemies; for Satan always finds those whom he induces, and whose fury he employs to harass the children of God. As then the Church of God is tossed by many tempests, it has need of a strong and invincible defender. Hence this distinction is now ascribed by our Prophet to Christ, — that he shall feed in the strength of Jehovah, and in the majesty of his God. As to the word feed, it no doubt expresses what Christ is to his people, to the flock committed to him and to his care. Christ then rules not in his Church as a dreaded tyrant, who distresses his subjects with fear; but he is a Shepherd who gently deals with his flock. Nothing therefore can exceed the kindness and gentleness of Christ towards the faithful, as he performs the office of a Shepherd: and he prefers to be adorned with this, title, rather than to be called and deemed a kings, or to assume authority to himself. But the Prophet, on the other hand, shows, that the power of Christ would be dreadful to the ungodly and wicked. He shall feed, he says, — with regard to his flock, Christ will put on a character full of gentleness; for nothing, as I have said can imply more kindness than the word shepherd: but as we are on every side surrounded by enemies, the Prophet adds, —

He shall feed in the power of Jehovah and in the majesty of the name of Jehovah; that is as much power as there is in God, so much protection will there be in Christ, whenever it will be necessary to defend and protect the Church against her enemies. Let us hence learn that no less safety is to be expected from Christ, than there is of power in God. Now, since the power of God, as we confess, is immeasurable, and since his omnipotence far surpasses and swallows up all our conceptions, let us hence learn to extend both high and low all our hopes. — Why so? Because we have a King sufficiently powerful, who has undertaken to defend us, and to whose protection the Father has committed us. Since then we have been delivered up to Christ’s care and defense, there is no cause why we should doubt respecting our safety. He is indeed a Shepherd, and for our sake he thus condescended and refused not so mean a name; for in a shepherd there is no pomp nor grandeur. But though Christ, for our sake, put on the character of a Shepherd, and disowns not the office, he is yet endued with infinite power. — How so? Because he governs not the Church after a human manner, but in the majesty of the name of his God ¹⁴⁷¹⁴⁷     “The Prophets prefaced their messages with, Thus saith the Lord; but Christ spoke not as a servant, but as a Son, Verily, verily, I say unto you: this was feeding in the majesty of the name of the Lord his God; all power was given him in heaven and earth, a power over all flesh, by the virtue of which he still rules in the majesty of the name of the Lord his God.” — Henry.

Now, that he subjects Christ to God, he refers to his human nature. Though Christ is God manifested in the flesh, he is yet made subject to God the Father, as our Mediator and the Head of the Church in human nature: he is indeed the middle Person between God and us. This then is the reason why the Prophet now says, that Christ has power, as it were, at the will of another; not that Christ is only man, but as he appears to us in the person of man, he is said to receive power from his Father; and this, as it has been said, with respect to his human nature. There is yet another reason why the Prophet has expressly added this, — that we may know that Christ, as the protector of the Church, cannot be separated from his Father: as then God is God, so Christ is his minister to preserve the Church. In a word, the Prophet means that God is not to be viewed by the faithful, except through the intervening Mediator; and he means also that the Mediator is not to be viewed, except as one who receives supreme power from God himself and who is armed with omnipotence to preserve his people.

He afterwards adds, They shall dwell; for he shall now be magnified to the extremities of the earth He promises a secure habitation to the faithful; for Christ shall be extolled to the utmost regions of the world. We here see that he is promised to foreign nations: for it would have been enough for Christ to exercise his supreme power within the borders of Judea, had only one nation been committed to his safe keeping. But as God the Father intended that he should be the author of salvation to all nations, we hence learn that it was necessary that he should be extolled to the utmost borders of the earth. But with regard to the word dwell, it is explained more fully in the next verse, when the Prophet says—

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 ¹⁴⁸¹⁴⁸     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 Joshua 13:21, and princes in Psalm 83:11, and Ezekiel 32:30. It is not necessary to say “eight princes of men,” but, “eight princes,” or “eight anointed men.” — Ed. 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. ¹⁴⁹¹⁴⁹     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. 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 —

In this verse the Prophet says, that the shepherds, chosen by the Church, after it had been miserably oppressed by the tyranny of its enemies, would have a twofold office. They shall first feed; that is, nourish the Church of God; — and, secondly, they shall feed; that is, destroy the land of Asshur, so that nothing may remain there whole and entire. God will then arm these shepherds with warlike courage; for they must fight boldly and courageously against their enemies: he says, They shall feed on the land of Nimrod with their swords Nimrod, we know, reigned in Chaldea; and we know also that the ten tribes were led away by Shalmanezer, and that the kingdom of Israel was thus demolished: when the Chaldeans obtained the empire, the kingdom of Judah was also laid waste by them. Now the import of the words is, that these shepherds would be sufficiently strong to oppose all the enemies of the Church, whether they were the Babylonians or the Assyrians. And he names the Assyrians and Babylonians, because they had then a contest with the people of God; and this continued to the coming of Christ, though it is certain that they suffered more troubles from Antiochus than from others: but as he was one of the successors of Alexander, the Prophet here, taking a part for the whole, means, by the Assyrians and Chaldeans, all the enemies of the Church, whoever they might be. Waste, he says, shall these shepherds the land of Asshur by the sword, and the land of Nimrod, and that by their swords ¹⁵⁰¹⁵⁰     כפתחיה, in its openings or entrances: so most render the word. Εντος πολων αυτης — within its gates. — Symmachus. Marckius, Newcome, and Henderson, agree with our version. Calvin has, in this instance, followed Kimchi and Aben-Ezra: but the affix ה prevents us from adopting this meaning; besides, the word itself is nowhere found in this sense.
   This verse is connected with the preceding, and ought to be separated from it only be a semicolon, and may be thus rendered: —
   And they shall waste the land of the Assyrian by the sword,
And the land of Nimrod at its entrances:
Thus shall he cause a deliverance from the Assyrian,
When he shall come into our land,
And when he shall tread on our borders.
   — Ed.

But this shall not be until the Chaldeans and the Assyrians shall penetrate into our land, and tread in our borders The Prophet again reminds the faithful, that they stood in need of patience, and that they were to know that God had not made a vain promise. The import of the whole is, that no deliverance was to be expected from God’s hand until the faithful yielded their necks to his yoke, and patiently sustained the evils which were then approaching. The Prophet then mentions the intervening time between that state in which the Jews gloried and their deliverance. Why so? Because they were soon after to be smitten heavily by God’s hand; but this, as we have seen, they did not think would take place. Hence he says, — “Since you cannot yet be made to believe that merited punishment is nigh you, experience shall be your teacher. In the meantime, let the faithful provide themselves with courage and, with a meek heart, patiently to submit to God, the righteous Judge: but, at the same time, let them expect a sure deliverance, when they shall have gone through all their evils; for when the ripened time shall come, the Lord will look on his Church; but she must be first afflicted.”

Micah promises here two things as to the future state of the Church, — that God shall defend it without the help and aid of men, — and that he will supply it with strength, so that it will become superior to all enemies. In the first place, to show that the preservation of the Church depends on the mere favor of God, and that there is no need of any earthly aids, he makes use of a most suitable similitude; he says, that the people of God are like a dewy meadow. The Prophet speaks not what is strictly correct; for what he says of the rain and dew is to be applied to the grass or the meadow. ¹⁵¹¹⁵¹     There seems to be no necessity for this supposed inaccuracy in this comparison; it indeed changes the obvious meaning of the passage. The Jews are compared to the dew and rain, through which the grass grows; and then it is said, that the growth of the grass, not the dew or the rain, is not dependent on man, but on the dew or rain. The comparison is thus in every way suitable. — Ed. The residue of Jacob, he says, shall be as dew from Jehovah, and drops of rain on the grass. This cannot be applied according to the design of the Prophet, except you take the dew, as I have already said, for the dewy meadows or for the grass, which draws moisture and vigor from the rains. The sense indeed is by no means obscure, which is, — that God will make his people to grow like the grass, which is fed only by celestial dew, without any culture or labor on the part of men: and this is also what the Prophet expressly mentions; for he says, that the grass of which he speaks waits not for men, nor grows through men’s care, but grows through the dew of heaven.

But that we may better understand the Prophet’s intention, I shall briefly notice the words. There shall be, he says, the residue of Jacob He shows here that the whole people would not he preserved; for he had before spoken of their destruction. We hence see that this promise is to be confined to the seed, which God had wonderfully preserved in the calamitous state of the Church, yea, even in its almost total destruction. Then this promise belongs not to the whole body of the people, but to a small number; and hence he uses as before, the word שארית, sharit, a remnant or residue. There shall then be the residue of Jacob; ¹⁵²¹⁵²     We have the residue or remnant of Joseph in Amos 5:15,—the remnant of Israel in Micah 2:12, — and here in the following verse, the remnant of Jacob. — Ed. that is, though the people shall nearly all perish, yet there shall be some residue.

He then adds, Among great or many nations There is here a contrast between the remnants and great nations: and the Prophet has not unnecessarily added the expression בקרב, bekoreb, in the midst. There are then three things to be observed here, — that God does not promise deliverance to the whole people, but to a residue only, — and then, that he promises this deliverance among powerful or many nations, as though he said, — “Though the Church of God shall not excel in number, nay, so great may be the number of its enemies, as to be sufficient to overwhelm it, yet God will cause it to grow and to propagate: in a word, its enemies, though many in number, and strong in force and power, shall not yet hinder the Lord, that he should not increase his Church more and more;” — and the third particular is what the expression, in the midst, intimates, and that is, that the people of God shall be besieged on every side. When enemies come upon us only from one part, it is not so very distressing, but when they surround us, being in front, and behind, and on both sides, then our condition seems miserable indeed; for when they thus press on us on all sides, they hardly allow us time to draw our breath. But the Prophet declares, that though surrounded on all sides by enemies, yet the Church would be safe.

He now adds, כטל מאת יהוה, cathel meat Ieve, As a dew from Jehovah; that is, it shall be, as I have said, as the grass, which is nourished and grows by means of dew from heaven, and as grass, which flourishes, not through the culture or labor of men, but which God himself makes to grow. He might have merely said, as the dew, but he adds, from Jehovah, that he might make a distinction between God and man, and show that the power of God is alone sufficient to support and sustain the Church, though men brought no assistance. And this is expressed more clearly in the next clause, when he says, As drops of rain on the grass, which waits not for man, nor tarries for the sons of men. We now then see that the faithful have their attention called to God alone, that they may understand that they are to be safe through his favor, that if all helps on earth failed, they ought not to fear, since they can be effectually sustained by the power of God alone: for God makes grass to grow on mountains and in meadows without the help and labor of man; and thus he can defend his Church without any foreign aid, but by his own hidden, and, so to speak, his own intrinsic power.