Micah 5:2–9

5:2 As in the previous section (cf. 4:8), this first oracle begins with a focus on the future Davidic kingdom (5:2–4) before moving to the events that will transpire before the end arrives (vv. 4–9).

Whereas Zion was addressed as “you” in the previous section (4:8), the small town of Bethlehem is the addressee now (5:2). Its location is further clarified by the name “Ephrathah,” which specifies the district in which the town was located, thus distinguishing it from another Bethlehem in the north (cf. Josh. 19:15). The insignificance of Bethlehem in the south is emphasized (“too little to be among the clans of Judah”). A “clan” was a large group of families, which combined with other such groups to form a tribe. The term is here used poetically for the town of Bethlehem, with a focus on the smallness of the city. It was so small and insignificant, in fact, that it did not appear in the list of forty-six cities in the tribe of Judah in Joshua 15:20–63. But it bore Davidic associations, as this was David’s hometown, and the tribe of Judah had messianic links, as an ancient prophecy predicted that a universal ruler would emerge from this tribe (Gen. 49:8–12). The reference to a ruler over Israel in Micah 5:2 is a direct echo of the prophecy of a future heir for David, who would come (2 Sam. 7:12) from his body and establish an eternal kingdom (2 Sam. 7:13–14). Thus this particular individual, whose “coming forth is from of old” is now the object of Micah’s prophecy.

5:3 But the birth of this Davidic King must wait until the nation is given over to its enemies: “He [that is, the Lord] shall give them up until the time when she who is in labor has given birth.” There must be a delay. But when the King is born, there will be a new unity among the people of God.

5:4 The might and power of this new King are emphasized, as well as his universal rule. He stands—not sits—and actively shepherds his people. This reference to the King’s acting as a shepherd was a common motif in the ancient Near East. The Egyptian pharaohs were often depicted carrying a shepherd’s staff; in one building inscription Pharaoh Sesostris I states, “He begat me to do what should be done for him, to accomplish what he commands to do, He appointed me shepherd of this land, knowing him who would herd it for him.”¹ Similarly, the prologue to the Code of Hammurabi portrays the king as a shepherd of his people:

I am the salvation-bearing shepherd, whose staff is straight, the good shadow that is spread over my city; on my breast I cherish the inhabitants of the land of Sumer and Akkad; in my shelter I have let them repose in peace; in my deep wisdom have I enclosed them.²

The shepherd was thus a symbol of power and salvation.

Significantly, however, this King will shepherd not in his own strength but in the strength of God. The majesty of God will overwhelm any potential threats to the flock (cf. Ex. 15:7; Isa. 2:10), resulting in the security of the people. Their safety is a clear echo of the promise of a time in which the temple will be exalted in the last days and every person will dwell without fear under his own vine and fig tree (Mic. 4:4). Moreover, just as the temple was pictured as elevated to the supreme place in the world (4:1), the new King will be “great to the ends of the earth” (5:4). Thus temple and King will dominate the universe. It is clear that in some way the temple’s elevation and the King’s elevation will coincide, and the King’s rule will extend to the rest of the world.

5:5 “He shall be their peace” could also be translated, “He will be the one of peace.” This suggests a formal title for an agent of peace, with ancient Near Eastern precedent for this use of the phrase.³ Micah’s contemporary Isaiah lists a similar title for this King, calling him the “Prince of Peace” (Isa. 9:6).

This announcement of future peace prefaces the Assyrian threat. Assyria probably refers not only to the nation of Assyria—the clear and present danger in Micah’s time—but also by extension to other enemies of God. Thus these enemies who have invaded Judah will have the tables turned on them, and many shepherds from Judah will be raised against them. The formula “seven shepherds . . . eight princes” is a poetic way of describing a large number of leaders. The rule of the one shepherd will produce the rule of many against his enemies.

5:6 These shepherds will “shepherd the land of Assyria with the sword, and the land of Nimrod at its entrances.” “At its entrances” should perhaps be translated “with its drawn sword” (NIV); this involves only a slight change in the Hebrew and makes for smoother parallelism. “Land of Nimrod” is another term for Assyria, highlighting that it was a land noted for titanic defiance, as Nimrod was the builder of the ancient Tower of Babel (Gen. 10:9–10). But it does not matter how strong they are; they are no match for the King of Peace, to which the text now returns. It is “he” (the King) who will deliver the people when “he” (the Assyrian) attacks the land.

5:7 In contrast to the strength of Assyria, the scene shifts to the scattered remnant, which is lame and crippled (4:6–7) among the nations. Despite this weakness, the remnant will be a boon to the nations, like refreshing dew and showers of rain. Just as the onset of the dew and rain does not wait for human consent, nor is it delayed by human will, so this refreshment for the nations will assuredly come. Interestingly, one of the first references to dew in Scripture is found in a blessing upon the patriarch Jacob (Gen. 27:28). The dew of heaven would pour down on him, with one consequence being that he would be a blessing to those who blessed him (Gen. 27:29). The Jacob who would become a cripple was called to be a blessing. The nature of this blessing suggests that, just as dew’s appearing is irrevocable, God’s blessing upon his people is irrevocable.

5:8 The remnant will also be a bane to the nations that oppose them. The survivors will be like a raging lion who will ravage and rend in ferocity and strength. This text echoes the patriarchal blessing upon Judah to be like a lion who would rule the nations (Gen. 49:8–12).

5:9 This verse may also be translated as a prayer for the remnant: “May your hand be lifted up over your adversaries, and may all your enemies be cut off.” In either case, it is clear that the Lord is the one who will do so. Indeed, “cut off” becomes the leading word in the next major oracle (v. 10); the Lord has indeed brought it to pass.