Micah 5

Micah 5

My Notes Authors

Micah 5 1

My Notes Authors Matthew Henry - Commentary on the Whole Bible Here, as before, we have, I. The abasement and distress of Zion, v. 1. The Jewish nation, for many years before the captivity, dwindled, and fell into disgrace: Now gather thyself in troops, O daughter of troops! It is either a summons to Zion’s enemies, that had troops at their service, to come and do their worst against her (God will suffer them to do it), or a challenge to Zion’s friends, that had troops too at command, to come and do their best for her; Let them gather in troops, yet it shall be to no purpose; for, says the prophet, in the name of the inhabitants of Jerusalem, He has laid siege against us; the king of Assyria has, the king of Babylon has, and we know not which way to defend ourselves; so that the enemies shall gain their point, and prevail so far as to smite the judge of Israel—the king, the chief justice, and the other inferior judges—with a rod upon the cheek, in contempt of them and their dignity; having made them prisoners, they shall use them as shamefully as any of the common captives. Complaint had been made of the judges of Israel (ch. iii. 11) that they were corrupt and took bribes, and this disgrace came justly upon them for abusing their power; yet it was a great calamity to Israel to have their judges treated thus ignominiously. Some make this the reason why the troops (that is, the Roman army) shall lay siege to Jerusalem, because the Jews shall smite the judge of Israel upon the cheek, because of the indignities they shall do to the Messiah, the Judge of Israel, whom they smote on the cheek, saying, Prophesy, who smote thee. But the former sense seems more probable, and that it is meant of the besieging of Jerusalem, not by the Romans, but the Chaldeans, and was fulfilled in the indignities done to king Zedekiah and the princes of the house of David.

Micah 5 7

My Notes Authors Matthew Henry - Commentary on the Whole Bible Glorious things are here spoken of the remnant of Jacob, that remnant which was raised of her that halted (ch. iv. 7), and it seems to be that remnant which the Lord our God shall call (Joel ii. 32), on whom the Spirit shall be poured out, the remnant that shall be saved, Rom. ix. 27. Note, God’s people are but a remnant, a small number in comparison with the many that are left to perish, a little flock; but they are the remnant of Jacob, a people in covenant with God, and in his favour. Now concerning this remnant it is here promised,

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