Ruler and Remnant (Micah 5:2-15)
Micah envisions the coming of a Davidic ruler who is peace. That reign will extend to the ends of the earth and mean that everyone will live in security and prosperity. Yet, before that time arrives, a period of purgation–like labor pains–is necessary so that the descendants of Jacob learn to depend on Yahweh rather than their own military strength and resources.
In the previous chapter the prophet Micah envisioned a future when the nations would flow into Jerusalem to learn war no more and establish justice upon the earth. The earth, then, would be filled with prosperity and security as Yahweh reigned from Zion over the whole earth. But before that time, Judah would writhe and groan because it would suffer the consequences of their sin and ultimately experience exile in Babylon. The nations will strike the “ruler (literally, judge) of Israel upon the cheek” and humiliate the nation. Unlike the Judges who delivered Israel from their oppressors before there was a king, the king of Israel is unable to deliver, and the nation will go into exile.
But that is not Micah’s final word. Though the nation will go into exile and suffer defeat at the hands of many nations (Assyria, Babylon, and other surrounding peoples), Yahweh promises a new ruler, a different kind of ruler, in the future. One who will come from Bethlehem in Judah from David’s royal line.
The Ruler from Bethlehem (5:2-5a)
There is a contrast between the “ruler of Israel” (literally, judge) in Micah 5:1 and the one who will “rule in Israel” in Micah 5:2. The former was humiliated, and the latter will be exalted. The former engaged in the fight, but the latter establishes peace. The former was assaulted by many nations, but the latter will reign to the ends of the earth.
The birthplace of this ruler is Bethlehem of Ephrathah (meaning, house of bread, fruitful). Ephrathah is probably a clan name (e.g., Elimelech and Naomi are “Ephrathites from Bethlehem,” Ruth 1:2), and it also serves to distinguish Bethlehem in Judah from a city in Zebulon (Galilee) named Bethlehem (Joshua 19:15). But the location is more about genealogy than it is geography.
It is an insignificant town, a small village. When 46 towns are named in Joshua 15:20-63 from the tribe of Judah, Bethlehem is not mentioned. This small rural town contrasts with the monumental buildings in Jerusalem (from its walls to temple to palaces). But Bethlehem is the home of Jesse, the father of David and the grandson of Ruth (Ruthe 4:17-22; Samuel 17:12). The language and place indicate this new ruler is Davidic, and his origins are found in the early days of the nation.
David is from the root of Jesse, from the root of Ruth and Boaz. The Davidic king will come from the loins of Bethlehem Ephrathah—the ancient royal line. And God will raise up this king “for me” (that is, God’s own self). The Davidic king will serve Yahweh’s purposes.
But not yet.
This new David is future, and for the moment Yahweh has given Judah over to the consequences of its sins (those sins are named in 5:10-15). They will suffer like a woman in labor, and at the same time know the hope of a new birth. At times suffering produces hope. This probably refers to the return of the exiles, including the remnant of Israel. There will be a day when Israel and Judah are restored as one people under a new Davidic ruler.
Isaiah, who was contemporary with Micah, lived in Jerusalem also announces this hope. One will come from the “root of Jesse” and establish a kingdom that will fill the earth with righteousness, justice, and security (Isaiah 11:1-9). On that day, Isaiah prophesies, the Lord will recover the remnant from Assyria, Egypt, Ethiopia, Shinar, Hamath and other regions to assemble Israel and Judah and make a highway for a return from exile (Isaiah 11:10-16).
When that day comes, the ruler will act as a shepherd over God’s flock and in the name of God give them peace, security, and strength. It is a prosperous image filled with God’s shalom. This will fill the whole world, and not just the land Israel inhabited. It will extend to the “ends of the earth.”
“This one will be peace,” literally what the Micah 5:5a says. In contrast to all the warring that Micah experience in southwestern Judah during the Assyrian invasion, the yearning for peace will find fulfillment in this ruler. He will be peace to the world. Or, as Isaiah 9:6 says, the “Prince of Peace.”
Matthew 2:6 quotes Micah 5:2 (with some variation) as evidence that the Messiah (the king) will be born in Bethlehem. The birth of Jesus is regarded as a fulfillment of Micah’s word. The early church saw Micah’s message as coming to fruition in the birth, ministry, and reign of the Jesus, the Messiah.
But not yet in Micah’s day.
Remnant Among the Nations (5:5b-9)
Rather, in Micah’s day, the remnant finds itself in turmoil, suffering from the ravages of the Assyrians and the future deportation of the people of Judah by Babylon when Jerusalem is destroyed in 586 BCE.
This is a difficult section as there are manty different ways interpreters and commentators read this section of Micah. Is it about Judah’s healthy influence—like a morning dew—among the Assyrians, even in their exile? Is it about Judah’s attempt to do battle with the Assyrians in a losing fight? Is Micah quoting the militant resisters to the Assyrian invasion in Micah 5:5b-6?
Perhaps the last option is the best one, but it is far from certain. In response to the prophecy of a future peace under a future king, some take up arms and resist the Assyrians without such a king. Some even suggest that Micah is quoting a nationalist war-song. In this case, Micah 5:5b-6 is satirical. The rulers warn about Assyria and call the people to resist, but Micah turns the hearts of the people toward God, to trust God. As Smith-Christopher writes in the OT Library series by WJK press (p. 176), perhaps Micah is saying, “with what shall we defeat the Assyrians? A few shepherds, perhaps seven or eight?” In this case, Micah is mocking those who chose war over peace.
Assyrian and ultimately Babylon will win the wars and exile the people of Israel and Judah respectively. God’s people will not be totally destroyed or annihilated. Rather, there will be a remnant. And they will live, for a time, among the nations until they are restored as the people of God.
While the people of God are scattered among the nations, surrounded by many peoples, what is their function? What meaning and purpose is there to their loss? They must become a purged people (see next section), but they will be a witness to the reality of Yahweh in the world and God will bless them in their exiled condition.
Israel among the nations will not be a military power but more like dew and showers on the grass. The survivors will know the Lord and bless the nations among them.
But the image of a lion seems to counter the dew image; it seems contrary to the peaceful image in Micah 5:7. The remnant has become a lion! Smith-Christopher calls attention to the contrasting juxtaposition of dew and lion in Proverbs 19:12, “A king’s anger is like the growling of a lion, but his favor is like dew on the grass.”
Some suggest that the “lion” imagery is a negative one and describes Israel’s leaders who want to continue warring as an exercise of power. Others suggest that “lion” refers to faithfulness and strength. God is symbolized in this way in Isaiah 31:4 and Hosea 11:10. The exact meaning alludes me. But perhaps we might hear “lion” as a reflection of the remnants strength to witness to Yahweh’s reign and its own purgation. In this way, the “enemies” to be destroyed or cut off in Micah 5:9 are described in Micah 5:10-15.
The Purgation of Judah (5:10-15)
The remnant, those who return from exile, will need purgation, that is, cleansing. Their sins, which brought on the exile, must be reformed. Micah describes the reformation of the remnant and what that looks like in contrast to the wickedness of the pre-exilic community. The post-exilic community must have a different look.
Yahweh is the central figure here: “I” is used nine times.
- I will cut off your horses, and I will destroy your chariots.
- I will cut off the walled cities, and I will throw down your strongholds.
- I will cut off sorceries and soothsayers.
- I will cut off your images and pillars.
- I will uproot your sacred poles, and I will destroy your towns
- I will execute vengeance on the nations that did not obey.
The sins of Judah are identified.
- Military weapons
- Military power
- Occultic behaviors
- Idolatry (images and sacred poles or Asherah).
- Idolatrous communities
The Wisdom of Solomon14:16-17 describes the nation’s past idolatry, which clearly identifies the link between political and religious power in Israel and Judah.
“Then the ungodly custom, grown strong with time, was kept as a law, and at the command of monarchs carved images were worshiped. When people could not honor monarchs in their presence, since they lived at a distance, they imagined their appearance far away and made a visible image of the king whom they honored, so that by their zeal they might flatter the absent one as though present.”
The sins of Judah are political, military, and religious. And these must be purged in the reign in the reign of the Messiah.
The final line of Micah 5 (v. 15), however, addresses the nations. Judgment may begin at the house of God, but it also includes the nations.
The position of Micah in the Hebrew canon is significant. It comes between Jonah and Nahum. The latter describes the destruction of Nineveh because of its sins, and the former tells the story of Nineveh’s deliverance from judgment in response to the preaching of Jonah.
Nineveh always had a choice. It could submit to the reign of God or rebel against it. God will execute justice against those nations that do not obey but delivers those who do obey.
Israel and Judah also have that choice.
And so do we!