Verse-by-Verse Bible Commentary
Micah 5:4

Clarke's Commentary

Verse Micah 5:4. He shall stand and feed — The Messiah shall remain with his followers, supporting and governing them in the strength and majesty of the Lord, with all the miraculous interferences of his power, and all the glories of his grace.

And they shall abide — After this the Jews shall no more go astray, but shall remain one people with the Gentiles, under the one Shepherd and Bishop of all souls.

Newcome translates, "They shall be converted" for instead of וישבו veyashebu, he reads וישובו veyashubu, which gives him the translation above. This is the reading of three MSS. of Kennicott's and De Rossi's, with the Syriac, Chaldee, and Vulgate.

For now shall he be great — The Messiah shall be great, as bringing salvation to the ends of the earth. All nations shall receive his religion, and he shall be universal King.

Bridgeway Bible Commentary

God’s chosen king (5:2-15)

Ruling over Israel in this golden age will be a king specially chosen by God. He will have only a humble beginning, being born in the small Judean town of Bethlehem. But his ancestry will go back to ancient times, to the great king David, who himself came from Bethlehem and whose dynasty was guaranteed by God to last for ever. This king will have full right to David’s throne, and through him God’s promises to David will be fulfilled (2; cf. 1 Samuel 17:12; 2 Samuel 7:16; 2 Samuel 7:16; Matthew 2:6; John 7:42).

Until this person is born, however, Israel will continue to be troubled by enemies; but when he comes, Israel’s scattered believers will be united under his rule. He will rule in the strength that comes from God to nourish and protect God’s people (3-4).
Israel will have plenty of good leaders and will be safe from all enemies. Any who try to invade Israel, whether they be Assyrians or other enemies, will find themselves driven back and conquered by Israel (5-6). The people of God will take his truth to all nations. Like dew they will be the means of refreshment and new life to those who seek God. But like a lion they will be the means of destruction to those who oppose him (7-9).
People of the new Israel will now enjoy God fully, because God will remove all that previously kept them from trusting in him. At various times Israel and Judah had been tempted to trust in military strength, fortified cities, occult practices, Baal worship and heathen armies, but now all such things will be destroyed (10-15).

Coffman's Commentaries on the Bible

“And he shall stand, and shall feed his flock in the strength of Jehovah, in the majesty of the name of Jehovah his God: and they shall abide; for now shall he be great unto the ends of the earth.”

This describes the success and glory of that kingdom founded by the man-child brought forth by the woman (Israel).

“And he shall stand” The strength of these words is phenomenal, reminding one of that priceless aria in The Messiah, “I know that my Redeemer liveth, and at the latter day, HE SHALL STAND” Yea, the Lord and his kingdom shall stand while the generations of men rise before him and fade away. Of the increase of his government and of peace, “There shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth, even for ever. The zeal of Jehovah of hosts will perform this” (Isaiah 9:7). Yes, that also is a prophecy of Christ; and it, like all the others, can never fail.

Barnes' Notes on the Whole Bible

And He shall stand - The prophet continues to speak of personal acts of this Ruler who was to be born. He was not to pass away, not to rule only by others, but by Himself. To stand is the attitude of a servant, as Jesus, although God and Lord of all, said of Himself, “He shall come forth and serve them” Luke 12:37; “The Son of Man came not to be ministered unto, but to minister” Matthew 20:28. “He shall stand” as a Shepherd Isaiah 61:5, to watch, feed, guard them, day and night; “He shall stand,” as Stephen saw Christ “standing on the Right Hand of God” Acts 7:55, “to succor all those who suffer for Him.” : “For to sit belongs to one judging; to stand, to one fighting or helping.” “He shall stand,” as abiding, not to pass from them, as Himself saith, “Lo, I am with you alway, even unto the end of the world” Matthew 28:20 : and He shall feed His flock by His Spirit, His Word, His Wisdom and doctrine, His example and life; yea, by His own Body and Blood John 6:0. They whom He feedeth “lack nothing” Psalms 23:1.

In the strength of the Lord - He, who feedeth them with divine tenderness, shall also have divine might, His Father’s and His own, to protect them; as He saith, “My sheep hear My Voice, and I know them and they follow Me, neither shall any man pluck them out of My Hand. My Father Which gave them Me is greater than all, and no man is able to pluck them out of My Father’s Hand. I and My Father are One” John 10:27-30. With authority, it is said, “He commandeth even the unclean spirits and they come out” Luke 4:36. His feeding or teaching also was “with authority, and not as the scribes” Matthew 7:29.

In the majesty of the name of the Lord His God - As John says, “We beheld His glory, the glory as of the Only-Begotten of His Father” John 1:14; and He saith, “All power is given unto Me in heaven and in earth” Matthew 28:18; so that the divine glory should shine through the majesty of His teaching, the power of His Grace, upholding His own, and the splendor of the miracles wrought by Him and in His Name. “Of the Name of the Lord;” as He saith again, “Holy Father, keep through Thine own Name those whom Thou hast given Me, that they may be one as We are. While I was with them in the world, I kept them in Thy Name” John 17:11-12. : “Whoever then is sent to feed His flock must stand, that is, be firm and unshaken; feed, not sell, nor slay; and feed in might, that is, in Christ.” His God, as our Lord Himself, as Man, saith, “Unto My Father, and your Father, and to My God and your God” .

But that Majesty He Himself wields, as no mere man can; He Himself is invested with it. : “To ordinary kings God is strength Psalms 28:7; Psalms 140:7, or gives strength 1 Samuel 2:10; men have strength in God; this Ruler is clad in the strength of the Lord, that same strength, which the Lord hath, whose is strength. Of Him, as Israel’s King, the same is said as of the Lord, as King of the whole earth Psalms 93:1; only that the strength of the Messiah is not His own, but the Lord’s. He is invested with the strength of the Lord, because He is Man; as Man, He can be invested with the whole strength of the Lord, only because He is also God.”

And they shall abide - (Literally, sit, dwell) in rest and security and unbroken peace under Christ their Shepherd and their King; they shall not wander to and fro as heretofore “He, their Shepherd, shall stand; they shall sit.” “The word is the more emphatic, because it stands so absolutely. This will be a sitting or dwelling, which will indeed deserve the name. The original promise, so often forfeited by their disobedience should be perfectly fulfilled; “and ye shall dwell in your land safely, and I will give peace in the land, and ye shall lie down, and none shall make you afraid” . So Amos and Micah had before promised . And this is the result of the greatness of the promised Ruler, as the like promise of the Psalm is rested on the immutability of God; “Thou art the Same, and Thy years shall have no end. The children of Thy servants shall dwell, and their seed shall be established before Thee.” Psalms 102:27-28. For it follows,”

For now - (In the time which Micah saw as did Abraham with the eye of faith,) “now,” in contrast to that former time of lowliness. His life shall be divided between a life of obscurity, and a life of never-ending greatness.

Shall He be great unto the (very) ends of the earth - embracing them in His rule, (as David and Solomon had foretold ,) and so none shall harm those whom He, the King of all the earth, shall protect. The universality of protection is derived from an universality of power. To David God says, “I have made thee a great name, like the name of the great that are in the earth” 2 Samuel 7:9. Of Uzziah it is said, “His name went forth far; for he was marvelously helped, until he was strong” (2 Chronicles 26:15, add 2 Chronicles 26:8); but of the Messiah alone it is said, that His power should reach to the ends of the earth; as God prophesies of Himself, that His “Name should be great among the pagan” Malachi 1:11, Malachi 1:14. So Gabriel said to His Mother, “This,” whom she should bear, “shall be great” .

Calvin's Commentary on the Bible

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 ⁽¹⁴⁷⁾

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—

(147) “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.

Smith's Bible Commentary

Chapter 5

Now in chapter 5 Micah leaves that scene of the future and he comes back to an intermediate scene.

Now gather thyself in troops, O daughter of troops: he hath laid siege against us: and they shall smite the judge of Israel with a rod upon the cheek ( Micah 5:1 ).

That, of course, is a prophecy relating to Jesus Christ and was fulfilled in Matthew ( Matthew 26:67 ). He was smitten with a rod that it might be fulfilled as the prophet declares, and this is the prophecy here in Micah. Going on to prophesy concerning the Messiah:

But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall come forth unto me he that is to be the ruler in Israel; whose going forth has been from old, from everlasting ( Micah 5:2 ).

So the prophecy that Bethlehem would be the birthplace of the Messiah.

Now, the Jews believed this for years. In fact, when the wise men came to Herod and inquired concerning the birth of the King, "Where is He to be born who is to be the King of the Jews?" Herod inquired of the scribes there in Jerusalem and they answered him, "In Bethlehem," because the prophet said, "And thou Bethlehem, I'll be little among the thousands in Judah, yet out of thee." So they believed in that day that Bethlehem would be the birthplace of the Messiah. Now, of course, since Christ was born there, it would be impossible for that prophecy to be fulfilled again, because there is no one from the house of David left in Bethlehem. Bethlehem is now an Arab city. No one from the house of David left in Bethlehem. So the rabbis today have made up some other kind of an interpretation of this prophecy in Micah. And they say, "No, it doesn't refer to the Messiah at all." But yet, in the time of Herod the scribes and all definitely believed it and were looking for Bethlehem to be the birthplace of the Messiah.

So I go along with the scribes and all at the time of Herod. They were closer to the truth, and surely Bethlehem became the birthplace of Christ. And since the dispersion after Titus in 70 A.D., Bethlehem has not been a Jewish city and is not to the present day. So it would be impossible now, because no one could really prove his genealogy to David anymore. So Bethlehem was to be the place from which the ruler of Israel would come, the King. "Whose goings forth have been from old."

Now here is the prophecy that Christ has always existed, from everlasting; that could only be said of God. The word everlasting in the Hebrew is a very interesting word. There are two words in the Hebrew that are sort of translated everlasting. The one means the vanishing point, literally. So if you let your mind go back as far as you can. They say the universe is ten billion years old. Can you let your mind go back ten billion years? Can you conceive of ten billion years? I doubt it, but at least we can accept it as a figure. But what was before the universe came into existence? How far back can your mind take you? Our minds being finite can go back, but the further we go back the narrower the lines get, until you get to a vanishing point and I just can't think beyond that. The vanishing point, that's one of the Hebrew words for everlasting. It's to the vanishing point, where you just can't conceive of anything further back. This particular Hebrew word means beyond the vanishing point. In other words, your mind goes back to the vanishing point and then beyond that. Whose goings forth has been from everlasting; from beyond the vanishing point He has existed.

We read in John 1:1 ,"In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. And all things were made by Him; and without Him was not any thing made that was made" ( John 1:1-3 ). "In the beginning," when was that? I don't know-beyond the vanishing point. "In the beginning was the Word, the Word was with God, the Word was God," and then John tells us, "And the Word became flesh, and dwelt among us" ( John 1:14 ). And the Word became flesh in Bethlehem that the prophecy might be fulfilled. "And thou Bethlehem, though thou be little among the thousands of Judah, yet out of thee shall come He who is to be the ruler in Israel, whose going forth have been [He has always existed] from old, even from the vanishing point and beyond."

Therefore will he give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return to the children of Israel ( Micah 5:3 ).

So the Messiah was cut off, therefore He will just give them up. Israel was given up in a sense by God. And now we are living in an age in which God is dealing among the Gentiles, drawing out a body of Christ. And such will be the case until Israel again begins to travail, seeking their Messiah. "Until she which travails has brought forth, then God's grace and glory will return unto the children of Israel."

And he shall stand ( Micah 5:4 )

And this is a prophecy concerning Christ and His relationship to Israel in the Kingdom Age.

And he shall stand and feed in the strength of the LORD, and in the majesty of the name of the LORD his God; and he shall abide: for now shall he be great unto the ends of the eaRuth ( Micah 5:4 ).

Remember when Gabriel was talking to Mary concerning the child that was to be born, he said, "And He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto Him the throne of His father David" ( Luke 1:32 ). So all of this word of Gabriel to Mary tied together the prophecies of the Old Testament.

And this man shall be the peace ( Micah 5:5 ),

He is the peace. In Isaiah he prophesied, "For unto to us a child is born, unto us a Son is given: and the government shall be upon His shoulders: and His name shall be called Wonderful, Counselor, The mighty God, the everlasting Father, the Prince of Peace" ( Isaiah 9:6 ). Now the prophet Micah says, "For He is our peace." And Paul tells us that in Ephesians. For He is our peace, who has broken down the barriers that used to exist between man, and He has made us all one together in Him. There is no real peace until the walls of separation are broken down between men. He is our peace, who has broken down these walls. So the beautiful prophecies concerning Christ.

now when the Assyrians shall come into our land ( Micah 5:5 ):

And this, of course, is a prophecy of the last day invasion by Russia.

and when they shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men ( Micah 5:5 ).

You say, "Who are they?" I don't know. We'll find out when it happens.

And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver us from the Assyrian, when he comes into our land, and when he treads within our borders ( Micah 5:6 ).

The king of the north in those last days; not only Russia, but probably also the reference to Armageddon.

And the remnant of Jacob shall be in the midst of many people ( Micah 5:7 )

And this is probably the ministry of the 144,000 during the Great Tribulation period.

And the remnant of Jacob shall be in the midst of many people as the dew from the LORD [freshness and refreshing], as showers upon the grass, that tarry not for man, nor wait for the sons of men. And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, he both treads down, and tears in pieces, and none can deliver. For thine hand shall be lifted up upon thine adversaries, and all of thine enemies shall be cut off. And it shall come to pass in that day, saith the LORD, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots: and I will cut off the cities of the land, and throw down all thy strongholds: And I will cut off the witchcraft out of thine hand; and thou shalt have no more the soothsayers: Thy graven images also will I cut off, and thy standing images out of the midst of thee; and thou shalt no more worship the work of thine hands. And I will pluck up your groves [that is your places of worship of the false gods] out of the midst of thee: so will I destroy thy cities. And I will execute vengeance in anger and fury upon the heathen, such as they have not heard ( Micah 5:7-15 ).

This will be the Great Tribulation period that we read about in Daniel and from Jesus and from the revelation of John--the period of Great Tribulation. But I want you to notice something about this Great Tribulation. God is declaring that in the Great Tribulation I will execute vengeance in anger and fury upon who? The heathen. That should comfort you to know that God has not appointed us unto wrath. The execution of God's judgment, anger and all is coming upon the heathen, such as they have never experienced or dreamed. Daniel said, "And there shall be a time of great trouble such as never existed from the beginning." Jesus said, "And there shall be a time of trouble such as has never been before or will ever be again," as they refer to this Great Tribulation period.

Now notice that during this time the instruments that God is using are the Jews, not the church. His faithful remnant among the Jews will be God's instruments of witness upon the earth during the Great Tribulation. The church will have been translated and will be with Lord in glory enjoying the marriage supper of the Lamb. "Blessed is he who is called to the marriage supper of the Lamb." Jesus said, "Pray ye always that you will escape the things that are going to come pass upon the earth and that you will be standing before the Son of man."

And we read in Revelation, chapter 5, as there is this scroll in heaven, the title deed to the earth in the right hand of the Father as He sits upon the throne and the angel proclaims with a loud voice, "Who is worthy to take this scroll and break the seals?" And John begins to sob because no one is found worthy in heaven and earth or even under the sea to take the scrolls and loose the seals. But the elder said, "Don't weep, John. Behold the Lion of the tribe of Judah has prevailed to take the scroll and loose the seals." And John said, "I turned and I saw Him as a lamb that had been slaughtered. And He came and He took the scroll out of the right hand of Him that sits upon the throne. And when He did, the twenty-four elders came forth with little golden vials that were full of odors, which were the prayers of the saints. And they offered them up before the Lord and they sang a new song saying, 'Worthy is the Lamb to take the scroll and loose the seals, for He was slain and He has redeemed us by His blood out of all nations and tongues and tribes and people. And He hath made us unto our God kings and priests and we will reign with Him upon the earth.'"

Standing before the Son of God, that is where I want to be, not down here as God is pouring out His anger and vengeance upon the heathen, but standing with the children of God there before the throne. "

Dr. Constable's Expository Notes

3. The King of Zion 5:2-5a

"In chapter 5 the prophet repeated and expanded the major themes of Micah 4:6-10, only in reverse order. This creates a chiastic structure for the central portion of the speech, which can be outlined as follows:

A    The Lord strengthens a remnant (Micah 4:6-7 a)

B    Dominion restored (Micah 4:7-8)

C    Zion and her king are humiliated (Micah 4:9-10)

D    Zion saved from the present crisis (Micah 4:11-13)

C’    Zion and her king are humiliated (Micah 5:1)

B’    Dominion restored (Micah 5:2-6)

A’    The Lord strengthens a remnant (Micah 5:7-9)" [Note: Robert B. Chisholm Jr., Handbook on the Prophets, p. 422.]

This section introduces another ruler of Israel who, in contrast to Zedekiah, his foil, would effectively lead God’s people.

"This royal oracle is obviously intended to be the central peak of the range of oracles in chs. 4 and 5. It presents a longer hope section than any other unit, and points to the fulfilment of royal promise as the key to the greatness of Jerusalem and Israel heralded in the surrounding pieces." [Note: Allen, pp. 340-41.]

Dr. Constable's Expository Notes

This Redeemer will arise and shepherd Yahweh’s flock (Israel) in Yahweh’s strength and majesty in harmony with His character (cf. Micah 2:12; Micah 7:14; Zechariah 10:3). Contrast the failure of Israel’s leaders in Micah’s day (Micah 3:1-11). The Redeemer will worship Yahweh as His God, another indication of His humanity. In the ancient Near East, kings frequently referred to themselves as the shepherds of their people. [Note: The New Bible Dictionary, 1962 ed., s.v. "Shepherd," by R. A. Stewart.] It is the pastoral role of Israel’s messianic King, leading and caring for His people, that is in view here. The Israelites will remain in their secure and glorious position because He will be so great; His greatness will guarantee His people’s security (cf. Zechariah 14:11). People throughout the world will acknowledge His greatness (cf. Malachi 1:11).

Gill's Exposition of the Whole Bible

And he shall stand and feed in the strength of the Lord,.... The ruler in Israel, before described and prophesied of; the Messiah, as Kimchi himself interprets it, and other Jewish writers. Kimchi's note is,

"after the affliction, the King Messiah shall stand and feed Israel in the strength of the Lord;''

and so R. Isaac t paraphrases the words exactly in the same way: wherefore, as another learned Jew u observes, these expressions evince that the ruler here spoken of can be no other than the Messiah; not Zerubbabel, who never attained to this height and happiness. He is both King and Shepherd, and to each of these the act of feeding is ascribed. The same word, in the Greek language, signifies both to rule and to feed and is used by Matthew, Matthew 2:6; and kings are often compared to shepherds. Christ feeds his people, his brethren, his flock, his sheep, and lambs all truly converted ones; and this takes in the whole office of a shepherd, and the care he has of his flock; he takes an exact account of them, goes before them, and leads them out into good pastures; sets under shepherds over them; protects them from, all their enemies; looks after what is lost or driven away; heals the sick, strengthens the weak, binds up the broken, and watches over his flock continually: he feeds them with, himself, the bread of life, with his flesh and blood, which are meat and drink indeed; with the doctrines and ordinances of the Gospel; and which are found to be spiritual, savoury, strengthening, satisfying, and soul nourishing food: and he "stands" and does this, being raised from the dead, and possessed of all power in heaven and in earth; which designs not the position of his body, but the ministration of his office, and his alacrity and readiness to perform it, and his constancy in it: and all this "in the strength of the Lord"; in his own strength, as a divine Person, which is the same with the strength of Jehovah; and in the power and strength that is dispensed to him as Mediator; and with his Gospel, the rod of his strength, and in such manner as to defend his flock from all that would devour them:

in the majesty of the name of the Lord his God; Jehovah the Father is the God of Christ, as is Mediator; and his name is in him, even the majesty of it; for, as a divine Person, he has the same nature and perfections with him; and as man, exalted at his right hand, has a name above every name in this world, or that to come; and it is by authority from him, in his office capacity, that he rules and feeds his people, having all judgment committed to him:

and they shall abide; that is, his people, his flock, his sheep fed and ruled by him; these shall continue and persevere under his care and keeping; in him, in whom they are chosen and preserved; in his love, from which they can never be separated; in his hands, out of which none can pluck them; in his church, where they shall ever remain; and so may be considered as a promise of the perseverance of the saints in faith and holiness to the end: or, "they shall sit" w; quietly and securely, being freed from persecution, with which the Christians were at, ended in the first three centuries: this began to be accomplished in the times of Constantius Chlorus, who helped the Christians in the times of Dioclesian, and with whom the persecutions ended, and peace and prosperity followed:

for now shall he be great unto the ends of the earth; as, he was in the times of Constantine, and will be again. Christ is great in himself, in, his person and offices; and will appear to be so unto all men, even unto the ends of the earth, when his Gospel shall be preached and spread, everywhere; when his kingdom shall be enlarged, and be from sea to sea, and from the river to the ends of the earth; even then shall he appear to be a great King over all the earth, and, the great Shepherd of the sheep, the man, Jehovah's fellow; and to have such a flock, and so large, as never any had; when there will be one fold, and one shepherd; for this prophecy respects the latter day glory. Kimchi's gloss is,

"the name of the Messiah shall be magnified, after the judgment of the wicked.''

t Ibid. (Chizzuk Emunah, par. 1. p. 281.) u Tanchuma apud Pocock in loc. w ישבו "sedebunt", Tigurine version, Vatablus, Drusius; "considebunt", Cocceius; so R. Isaac, "they shall sit safely in his time", as is said above, ch. iv. 4. "they shall sit every man", &c. Chizzuk Emunah, ut supra. (par. 1. p. 281.)

Henry's Complete Commentary on the Bible

      1 Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek.   2 But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.   3 Therefore will he give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel.   4 And he shall stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth.   5 And this man shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men.   6 And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver us from the Assyrian, when he cometh into our land, and when he treadeth within our borders.

      Here, as before, we have,

      I. The abasement and distress of Zion, Micah 5:1; Micah 5:1. 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 (Micah 3:11; Micah 3:11) 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.

      II. The advancement of Zion's King. Having shown how low the house of David should be brought, and how vilely the shield of that mighty family should be cast away, as though it had not been anointed with oil, to encourage the faith of God's people, who might be tempted now to think that his covenant with David and his house was abrogated (according to the psalmist's complaint, Psalms 89:38; Psalms 89:39), he adds an illustrious prediction of the Messiah and his kingdom, in whom that covenant should be established, and the honours of that house should be revived, advanced, and perpetuated. Now let us see,

      1. How the Messiah is here described. It is he that is to be ruler in Israel, whose goings forth have been from of old, from everlasting, from the days of eternity, as the word is. Here we have, (1.) His existence from eternity, as God: his goings forth, or emanations, as the going forth of the beams from the sun, were, or have been, of old, from everlasting, which (says Dr. Pocock) is so signal a description of Christ's eternal generation, or his going forth as the Son of God, begotten of his Father before all worlds, that this prophecy must belong only to him, and could never be verified of any other. It certainly speaks of a going forth that was now past, when the prophet spoke, and cannot but be read, as we read it, his outgoings have been; and the putting of both these words together, which severally are used to denote eternity, plainly shows that they must here be taken in the strictest sense (the same with Psalms 90:2, From everlasting to everlasting thou are God), and can be applied to no other than to him who was able to say, Before Abraham was, I am,John 8:58. Dr. Pocock observes that the going forth is used (Deuteronomy 8:3) for a word which proceeds out of the mouth, and is therefore very fitly used to signify the eternal generation of him who is called the Word of God, that was in the beginning with God,John 1:1; John 1:2. (2.) His office as Mediator; he was to be ruler in Israel, king of his church; he was to reign over the house of Jacob for ever,Luke 1:32; Luke 1:33. The Jews object that our Lord Jesus could not be the Messiah, for he was so far from being ruler in Israel that Israel ruled over him, and put him to death, and would not have him to reign over them; but he answered that himself when he said, My kingdom is not of this world,John 18:36. And it is a spiritual Israel that he reigns over, the children of promise, all the followers of believing Abraham and praying Jacob. In the hearts of these he reigns by his Spirit and grace, and in the society of these by his word and ordinances. And was not he ruler in Israel whom winds and seas obeyed, to whom legions of devils were forced to submit, and who commanded away diseases from the sick and called the dead out of their graves? None but he whose goings forth were from of old, from everlasting, was fit to be ruler in Israel, to be head of the church, and head over all things to the church.

      2. What is here foretold concerning him.

      (1.) That Bethlehem should be the place of his nativity, Micah 5:2; Micah 5:2. This was the scripture which the scribes went upon when with the greatest assurance they told Herod where Christ should be born (Matthew 2:6), and hence it was universally known among the Jews that Christ should come out of the town of Bethlehem where David was,John 7:42. Beth-lehem signifies the house of bread, the fittest place for him to be born in who is the bread of life. And, because it was the city of David, by a special providence it was ordered that he should be born there who was to be the Son of David, and his heir and successor for ever. It is called Bethlehem-Ephratah, both names of the same city, as appears Genesis 35:19. It was little among the thousands of Judah, not considerable either for the number of the inhabitants or the figure they made; it had nothing in it worthy to have this honour put upon it; but God in that, as in other instances, chose to exalt those of low degree,Luke 1:52. Christ would give honour to the place of his birth, and not derive honour from it: Though thou be little, yet this shall make thee great, and, as St. Matthew reads it, Thou art not the least among the princes of Judah, but upon this account art really honourable above any of them. A relation to Christ will magnify those that are little in the world.

      (2.) That in the fulness of time he should be born of a woman (Micah 5:3; Micah 5:3): Therefore will he give them up; he will give up his people Israel to distress and trouble, and will defer their salvation, which has been so long promised and expected, until the time, the set time, that she who travails has brought forth, or (as it should be read) that she who shall bring forth shall have brought forth, that the blessed virgin, who was to be the mother of the Messiah, shall have brought him forth at Bethlehem, the place appointed. This Dr. Pocock thinks to be the most genuine sense of the words. Though the out-goings of the Messiah were from everlasting, yet the redemption in Jerusalem, the consolation of Israel, must be waited for (Luke 2:25-38) until the time that she who should bring forth (so the virgin Mary is called, as Christ is himself called, He that shall come) shall bring forth; and in the mean time he will give them up. Divine salvations must be waited for until the time fixed for the bringing of them forth.

      (3.) That the remnant of his brethren shall then return to the children of Israel. The remnant of the Jewish nation shall return to the spirit of the true genuine children of Israel, a people in covenant with God; the hearts of the children shall be turned to the fathers, Malachi 4:6. Some understand it of all believers, Gentiles as well as Jews; they shall all be incorporated into the commonwealth of Israel; and, as they are all brethren to one another, so he is not ashamed to call them brethren,Hebrews 2:11.

      (4.) That he shall be a glorious prince, and his subjects shall be happy under his government (Micah 5:4; Micah 5:4): He shall stand and feed, that is, he shall both teach and rule, and continue to do so, as a good shepherd, with wisdom, and care, and love. So it was foretold. He shall feed his flock like a shepherd, shall provide green pastures for them, and under-shepherds to lead them into these pastures. He is the good shepherd that goes before the sheep, and presides among them. He shall do this, not as an ordinary man, but in the strength of the Lord, as one clothed with a divine power to go through his work, and break through the difficulties in his way, so as not to fail, or be discouraged; he shall do it in the majesty of the name of the Lord his God, so as plainly to evidence that God's name was in him (Exodus 23:21) the majesty of his name, for he taught as one having authority and not as the scribes. 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 in earth, a power over all flesh, by virtue of which he still rules in the majesty of the name of the Lord his God, a name above every name. Christ's government shall be, [1.] Very happy for his subjects, for they shall abide; they shall be safe and easy, and continue so for ever. Because he lives, they shall live also. They shall lie down in the green pastures to which he shall lead them, shall abide in God's tabernacle for ever,Psalms 61:4. His church shall abide, and he in it, and with it, always, even to the end of the world. [2.] It shall be very glorious to himself: Now shall he be great to the ends of the earth. Now that he stands and feeds his flock, now shall he be great. For Christ reckons it his greatness to do good. Now he shall be great to the ends of the earth, for the uttermost parts of the earth shall be given him for his possession, and the ends of the world shall see his salvation.

      (5) That he shall secure the peace and welfare of his church and people against all the attempts of his and their enemies (Micah 5:5; Micah 5:6): This man, as king and ruler, shall be the peace when the Assyrians shall come into our land. This refers to the deliverance of Hezekiah and his kingdom from the power of Sennacherib, who invaded them, in the type; but, under the shadow of that, it is a promise of the safety of the gospel-church and of all believers from the designs and attempts of the powers of darkness, Satan and all his instruments, the dragon and his angels, that seek to devour the church of the first-born and all that belong to it. Observe, [1.] The peril and danger which Christ's subjects are supposed to be in. The Assyrian, a potent enemy, comes into their land (Micah 5:5; Micah 5:6), treads within their borders, nay, prevails so far as to tread in their palaces; it was a time of treading down and of perplexity when Sennacherib made a descent upon Judah, took all the defenced cities, and laid siege to Jerusalem, Isaiah 36:1; Isaiah 37:3. This represented the gates of hell fighting against the kingdom of Christ, encompassing the camp of the saints and of the holy city, and threatening to bear down all before them. When the terrors of the law set themselves in array against a convinced soul, when the temptations of Satan assault the people of God, and the troubles of the world threaten to rob them of all their comforts, then the Assyrian comes into their land and treads in their palaces. Without are fightings, within are fears. [2.] The protection and defence which his subjects are then sure to be under. First, Christ will himself be their peace. When the Assyrian comes with such a force into a land, can there be any other peace than a tame submission and an unresisted desolation? Yes, even then the church's King will be the conservator of the church's peace, will be for a hiding-place,Isaiah 32:1; Isaiah 32:2. Christ is our peace as a priest, making atonement for sin, and reconciling us to God; and he is our peace as a king, conquering our enemies and commanding down disquieting fears and passions; he creates the fruit of the lips, peace. Even when the Assyrian comes into the land, when we are in the greatest distress and danger and have received a sentence of death within ourselves, yet this man may be the peace. In me, says Christ, you shall have peace, when in the world you have tribulation; at such a time our souls may dwell at ease in him. Secondly, He will find out proper instruments to be employed for their protection and deliverance, and the defeat of their enemies: Then shall we raise against him seven shepherds and eight principal men, that is, a competent number of persons, proper to oppose the enemy, and make head against him, and protect the church of God in peace, men that shall have the care and tenderness of shepherds and the courage and authority of principal men, or princes of men. Seven and eight are a certain number for an uncertain. Note, When God has work to do he will not want fitting instruments to do it with; and when he pleases he can do it by a few; he needs not raise thousands, but seven or eight principal men may serve the turn if God be with them. Magistrates and ministers are shepherds and principal men, raised in defence of religion's righteous cause against the powers of sin and Satan in the world. Thirdly, The opposition given to the church shall be got over, and the opposers brought down. This is represented by the laying of Assyria and Chaldea waste, which two nations were the most formidable enemies to the Israel of God of any, and the destruction of them signified the making of Christ's enemies his footstool: They shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof; they shall make inroads upon the land, and put to the sword all that they find in arms. Note, Those that threaten ruin to the church of God hasten ruin to themselves; and their destruction is the church's salvation: Thus shall he deliver us from the Assyrian. When Satan fell as lightning from heaven before the preaching of the gospel, and Christ's enemies, that would not have him to reign over them, were slain before him, then this was fulfilled.

Spurgeon's Verse Expositions of the Bible

Christ is Glorious Let Us Make Him Known

March 20th, 1864 by C. H. SPURGEON (1834-1892)

"And he shall stand and feed in the strength of the Lord, in the majesty of the name of the Lord his God; and they shall abide: for now shall he be great unto the ends of the earth." Micah 5:4 .

You have a very vivid idea of the sufferings of Christ. Your faith has seen him sweating great drops of blood in the garden of Gethsemane. You have looked on with amazement while he gave his back to the smiters, and his cheeks to them who plucked off the hair, and hid not his face from shame and spitting. With sorrowful sympathy you have followed him through the streets of Jerusalem, weeping and bewailing him with the women. You have sat down to watch him when he was fastened to the tree; yon have wept at his hitter complaint "My God, my God, why hast thou forsaken me?" and you have rejoiced in his shout of victory "It is finished!" With Magdalene and Nicodemus, you have followed his dead body to the tomb, and seen it wrapped about with spices, and left to its lonely sleep. Are your perceptions quite as keen concerning the glory which did follow and is following? Can you see him quite as distinctly when on the third morn the Conqueror rises, bursting the bonds of death with which he could not be holden? Can yon as clearly view him ascending up on high, leading captivity captive? Can you hear the ring of angelic clarions, as with dyed garments from Bozrah the Yictor returns from the battle, dragging death and hell at his chariot wheels? Do you plainly perceive him as he takes his seat at the right hand of the Father, henceforth expecting until his enemies be made his footstool? And can you be as clear this morning about the reigning Christ as you have been about the suffering Christ? Lo! my brethren, "the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof!" At this hour he goeth forth, riding upon his white horse, conquering and to conquer. Lo! at his girdle swing the keys of heaven, and death, and hell, for "the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, T he everlasting Father, The Prince of Peace." "God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow." Behold him, my brethren, in his present plenitude of glory, and endeavor to get as clear a perception of it as you have had of his shame. Not only weep at his burial, but rejoice at his resurrection; not only sorrow at his cross, but worship at his throne. Do not merely think of the nails and of the spear, but behold the imperial purple which hangs so nobly upon his royal shoulders, and of the divine crown which he wears upon his majestic brow. I want to conduct you in such a frame of mind through the glories of my text. First, bidding you observe the perpetual reign of Christ: "He shall stand and feed in the strength of the Lord, in the majesty of the name of the Lord his God;" then I shall beg you to observe that flowing from this is the perpetual continuance of his church: "and they shall abide;" and then proceeding both from his continued reign and from the Church's consequent perpetual existence comes the greatness of our King: "for now shall he be great unto the ends of the earth." I. At the outset, observe carefully THE PERPETUAL REIGN OF CHRIST. He lives, he reigns, he is king over his people. Notice first, that his reign is shepherd-like in its nature. The kings of the Gentiles exercise lordship over them, but our Master washed his disciples' feet. Earthly monarchs are often tyrants; their yoke is heavy, and their language domineering; but it is not so with our King; his yoke is easy, and his burden is light, for he is meek and lowly of heart. He is a shepherd-king. He has supremacy, but it is the superiority of a wise and tender shepherd over his needy and loving flock; he commands and receives obedience, but it is the willing obedience of the well-cared-for sheep, rendered joyfully to their beloved Shepherd, whose voice they know so well. He rules by the force of love and the energy of goodness. His power lies not in imperious threatenings, but in imperial lovingkindness. Let the children of Zion he joyful in their King, for "men shall be blessed in him: all nations shall call him blessed." Never people had such a king before. His service is perfect freedom; to be his subject is to be a king; to serve him is to reign. Blessed are the people who are the sheep of his pasture; if they follow in his footsteps their road is safe; if they sleep at his feet no lion can disturb their peace; if they are fed from his hand they shall lie down in green pastures, and know no lack; if they abide close to his person they shall drink of rivers of delight. Righteousness and peace are the stability of his throne, joy and gladness are the ornaments of his reign. Oh! how happy are we who belong to such a prince. Thou King in Jeshurun, we pay thee homage with loyal hearts; we come into thy presence with thanksgiving, and into thy courts with praise, for thou art our God, and we are the people of thy pasture, and the sheep of thy hand. Notice that the reign of Jesus is practical in its character. It is said "he shall stand and feed." The great Head of the Church is actively engaged in providing for his people. He does not sit down upon the throne in empty state, or hold a scepter without wielding it in government. No, he stands and feeds. The expression "feed," in the original is like an analogous one in the Greek, which means to shepherdize, to do everything expected of a shepherd: to guide, to watch, to preserve, to tend, as well as to feed. Our Lord Jesus Christ, the great Head of the Church, is always actively engaged for the Church's good. Through him the Spirit of God constantly descends upon the members of the Church; by him ministers are given in due season, and all Church-officers in their proper place. When he ascended up on high he received gifts for men; "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." Our Lord does not close his eyes to the state of his Church. Beloved, he is not a listless spectator of our wants. He is this day standing and feeding his people. They are scattered, I know, wide as the poles asunder, but our mighty Shepherd can see every sheep and lamb of his flock, and he gives them all their portion of meat in due season. He it is that like a mighty Breaker, goes forth at the head of his flock, and they follow where he clears the way, "He shall stand and feed." Oh! blessed carefulness and divine activity of our gracious King! always fighting against our enemies, and at the same the shedding his benignant influences upon his friends. Consider again, for it is in our text, that this active reign is continual in its duration. It is said, "He shall stand and feed;" not " he shall feed now and then, and then leave his position;" not, "he shall one day grant a revival, and then next day leave his Church to barrenness." Beloved, there is no such pastor as Christ. "I know my sheep," he can say, in a very high and peculiar sense. He knows them through and through; he feels with them; in all their afflictions he is afflicted; he is one with them eternally. There is no such wakeful watchman as the Lord Jesus. Is it not written, "I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day." Those eyes never slumber, and those hands never rest; that heart never ceases to beat with love, and those shoulders are never weary of carrying his people's burdens. The Church may go through her dark ages, but Christ is with her in the midnight. She may pass through her fiery furnace, but Christ is in the midst of the flame with her. Her whole history through, wherever you find the Church, there shall you find the Church's Lord. The head is never severed from the body, nor is the watchful care of this gracious husband towards his spouse suspended for an instant. I beseech you labor to realize the noble picture. Here are his sheep in these pastures this morning, and here is our great Shepherd with the crown upon his head, standing and feeding us all; nay, not us all alone, but dispensing his tender mercies to all the multitudes of his elect throughout the whole world. He is at this moment King in Zion, ruling, and overruling, present everywhere, and everywhere showing himself strong in the defense of his saints. I would that our Churches could be more influenced by a belief in the abiding power, presence, and pre-eminence of their living and reigning Lord. He is no dead King whose memory we are bidden to embalm, but a living Leader and Commander whose behests we must obey, whose honor we must defend. Do not fail to discern that the empire of Christ in his Church is effectually powerful in its action; "He shall feed in the strength of Jehovah." Wherever Christ is, there is God; and whatever Christ does is the act of the Most High. Oh! it is a joyful truth to consider that he who redeemed us was none other than God himself, he who led oar captivity captive was Jehovah-Jesus; he who stands to-day representing the interests of his people is very God of very God, he who has sworn that every one of his people whom he hath redeemed by blood shall be brought safe to his Father's right hand, is himself essential Deity. O my brethren, we rest upon a sure foundation when we build upon the Incarnate God; and O ye saints of God, the interests of each one of you, and of the one great Church, must be safe, because our champion is God; Jehovah is our Judge, Jehovah is our Lawgiver, Jehovah is our King, he will save us. How can he fail or be discouraged? When he maketh bare his arm, who shall stand against him? Let us rehearse the mighty deeds of the Lord and tell of his wonders of old. Remember how he got him victory upon Pharaoh and the pride of Egypt! Pharaoh said, "Who is the Lord, that I should obey his voice to let Israel go?" Ten plagues of terrible majesty taught the boaster that the Lord was not to be despised, and the humbled tyrant bade the people go their way. With a high hand and an outstretched arm did the Lord bring forth his people from the house of bondage. When the proud high stomach of Egypt's king again rose against the Most High, the Lord knew how to lay his adversary lower than the dust. Methinks I see the hosts of Mizraim, with their horses and their chariots, hurrying after the Lord's fugitives. Their mouths are foaming with rage. "The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them." See how they ride in all their pompous glory, swallowing the earth in their fury. O Israel, where shall be thy defense? How shalt thou escape from thy tyrannic master? Be still, O ye seed of Jacob; ye sons of Abraham, rest ye patiently, for these Egyptians whom ye see to-day, ye shall see no more for ever. With their horses and their chariots the fierce foemen descended into the depths of the sea, but the Lord looked upon them, and troubled them. "Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters." The depths have covered them; they sank into the bottom like a stone. "Let us sing unto the Lord, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea." Surely it shall be so at the last with Jesus our King, and all his saints; we also shall sing "the song of Moses, the servant of God, and of the Lamb," in that day when the arch-enemy shall be overthrown, and the hosts of evil shall be consumed, and they who hate the Lord shall become as the fat of rams, into smoke shall they consume, yea, into smoke shall they consume away. One other word remains; our Lord's kingdom is most majestic in its aspect. You will observe it is written by the prophet "He shall feed in the majesty of the name of the Lord his God." Jesus Christ is greatly to be reverenced; the familiarity with which we approach him is always to be tempered with the deepest and most reverent adoration. He is our brother, bone of our bone, and flesh of our flesh, but still he counteth it not robbery to be equal with God. I know he made himself of no reputation, and took upon him the form of a servant, and he calleth himself to-day our husband, and maketh us to be members of his body, of his flesh, and of his bones; but yet we must never forget that it is written, "Let all the angels of God worship him," and "At the name of Jesus every knee shall bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Yes, Christ is majestic in his Church. I would, brethren, we always thought of this. There is a glory and a majesty about all the laws of Christ, and all his commands, so that whether we baptize at his command, or break bread in remembrance of him, or lift up his cross in ministry in whatever we do, in his name, which is in fact, what he does through us, there is an attendant majesty which should make our minds feel perpetually reverent before him. O that the world could see the glory of Christ in the Church! O that the world did but know who it is that is in the midst of the few, the feeble, the weak, the foolish as they call them. O Philistia! if thou didst but know who is our champion, thy Goliath of Gath would soon hide his diminished head. O Assyria, if thou didst but know that the ancient might of him who smote Sennacherib, still abideth with us, thy hosts would turn their backs and yield us an easy victory. There is a true and mysterious presence of Christ with his people, according to the promise "Lo I am with you alway, even unto the end of the world;" it is because the world ignores this that she despises and sneers at the Church of God. Therein is our comfort and our glory. We have a majesty about us if we be the people of God, which is not to be gainsayed; angels see it and wonder a majesty of indwelling Godhead, for the Lord is in the midst of us for a glory and around us for a defense. II. We will now occupy one or two minutes with THE CONSEQUENT PERPETUITY OF THE CHURCH. Because of the unseen but most certain presence of Christ as King in the midst of his people, his Church ABIDES so says the text. Here reflect first that a Church exists. What a wonder this! It is perhaps, the greatest miracle of all ages that God has a Church in the world. You who are conversant with human history will hear me out when I say that the whole history of the Church is a series of miracles, a long stream of wonders! A little spark kindled in the midst of oceans, and yet all her boisterous waves cannot quench it! Here is the great wonder which John saw in vision, and which history reveals in solemn, sober fact. A woman, "being with child, cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon . . . stood before the woman which was ready to be delivered, for to devour her child as soon as it was born." The man-child who is to rule all nations with a rod of iron, was brought forth and caught up to God and to his throne. As for the woman, the Church, she fled as on eagles' wings to her wilderness-shelter prepared of God, until, in great wrath, the dragon pursued and persecuted her. Apt enough is that metaphor, "The serpent cast out of his mouth water as a flood after the woman that he might cause her to be carried away of the flood . . . And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ." Yet, my brethren, as surely as that glorious man-child, the Lord Jesus, lives and sits upon the throne, so surely shall the woman, the poor afflicted Church, live on until the dragon's time is over, and the King shall reign upon the earth. To what trials, my brethren, has not the Church of God been subjected? What new invention can Satan bring forth? The fire, the rack, imprisonment, banishment, confiscation, slander, all these have been tried, and in them all the Church has been more than conqueror through him who loved her. False doctrine without, heresy and schism with in, hypocrisy, formalism, fanaticism, pretences of high spirituality, worldliness, these have all (lone their worst. I marvel at the wondrous ingenuity of the great enemy of the Church, but methinks his devices must nearly have come to an end. Can he invent anything further? We have been astounded in these ages by the prodigy of an infidel bishop; we have been struck dumb with sorrow and amazement at a decree which declares that a Church professing to be a Church of Christ must permit men to be her ministers who deny the inspiration of Holy Scripture. This is a new thing under the sun. Popery and infidelity are to be both legalized and fostered in a Church professing to be Christian and Protestant. What next? and what next? Bat what of all this? The Church, I mean the company of the Lord's called and faithful and chosen still exists; the Lord has his elect people who still hold forth the Word of truth, and in the most reprobate Church still he may say, "I hay e a few names even in Sardis which have not defiled their garments; and they shall walk with me in white; for they are worthy." Observe, the text says, "she abides," which means, not that she exists now and then by starts and spasms, but she exists always. This is wonderful! Always a Church! When the full force of the Pagan Emperors came like a thundering avalanche upon her, she shook off the stupendous load as a man shaketh the flakes of snow from his garment, and she lived on uninjured. When papal Rome vented its malice yet more furiously and ingeniously; when cruel murderers hunted the saints among the Alps, or worried them in the low country; when Albigenses and Waldenses poured out their blood in rivers, and dyed the snow with crimson, she lived still, and never was in a healthier state than when she was immersed in her own gore. When after a partial reformation in this country, the pretenders to religion determined that the truly spiritual should be harried out of the land, God's Church did not sleep or suspend her career of life or service. Let the covenant signed in blood witness to the vigor of the persecuted saints. Hearken to her psalm amidst the brown heath-clad hills of Scotland, and her prayer in the secret conventicles of England. Hear ye the voice of Cargil and Cameron thundering among the mountains against a false king and an apostate people; hear ye the testimony of Bunyan and his compeers who would sooner rot in dungeons than bow the knee to Baal. Ask me "Where is the Church?" and I can find her at any and every period from the day when first in the upper room the Holy Ghost came down even until now. In. one unbroken line our apostolic succession runs; not through the Church of Rome; not from the superstitious hands of priest-made popes, or king-created bishops, (what a varnished lie is the apostolic succession of those who boast so proudly of it!) but through the blood of good men and true, who never forsook the testimony of Jesus; through the loins of true pastors, laborious evangelists, faithful martyrs, and honorable men of God, we trace our pedigree up to the fishermen of Galilee and glory that we perpetuate by God's grace that true and faithful Church of the living God, in whom Christ did abide and will abide until the world's crash. Observe, dear friends, that in the use of the term "Abide," we have not only existence, and continued existence, but the idea of quiet, calm, uninjured duration. It does not say she lingers, hunted, tempted, worried, but she abides. Ohm! the calmness of the Church of God under the attacks of her most malicious foes. Thou crue1 adversary, the virgin daughter of Zion hath shaken her head at thee and laughed thee to scorn! She abides in peace when the world rages against her. It is most noteworthy how in most instances the Church of God still keeps her foothold where she has been most savagely persecuted. In modern times we find in Madagascar, after years of exterminating persecution, the Church of God rises from her ashes, like the phoenix from the flames. The chief wonder is that she abides perfect. Not one of Cod's elect has gone back; not one of the blood-bought has denied the faith. Not one single soul which ever was effectually called call be made to dolly Christ, even though his flesh should be pulled from his bones by hot pincers, or his tormented body flung to the jaws of wild beasts. All that the enemy has done has been of no avail against the Church. The old rock has been washed, and washed, and washed again by stormy waves, and submerged a thousand times in the floods of tempest, hut even her angles and corners abide unaltered and unalterable. We may say of the Lord's tabernacle, not one of he stakes thereof has been removed, nor one of her cords boom broken. The house of he Lord from foundation to pinnacle is perfect still: "The rain descended, and the floods came, and the winds blew, and beat upon that house and it fell not;" nay, nor a single stone of it "for it was founded upon a rock." But why all this, dear friends, why is it that we have seen the Church endure to this day? How is it that we are confident that even should worse times arrive, the Church would weather the storm and abide till moons shall cease to wax and wane? Why this security? Only because Christ is in the midst of her. You do not believe, I hope, in the preservation of orthodoxy by legal instruments and trust deeds. This is what too many Dissenters have relied upon. We certainly cannot depend upon creeds; they arc good enough in their way, as trust deeds are too, but they are as broken reeds if we rely upon them. We cannot depend upon parliament, nor kings, nor queens. We may draw up the most express and distinct form of doctrine, but we shall find that the next generation will depart from the truth unless God shall be pleased to give it renewed grace from on high. You cannot, by Presbytery, or Independency, or Episcopacy, secure the life of the Church I find the Church of God has existed under an Episcopacy a form of government not without its virtues and its faults. I find the Church of God flourish under a Presbytery, and decay under it too. I know it can be successful under an Independent form of Church government and can decline into Arianism quite as easily. The fact is that forms of government have very little to do with the vital principle of the Church. The reason why the Church of God exists is not her ecclesiastical regulations, 11cr organization, her formularies, her ministers, or her creeds, but the presence of the Lord in the midst of her; and while Christ lives, and Christ reigns, and stands and feeds his Church, she is safe; but if he were once gone, it would be with her as it is with you and with me when the Spirit of God has departed from us, we are weak as other men, and she would be quite as powerless. III. But now, thirdly, flowing from both these, from the perpetual presence of Christ and from the continued existence of his Church, is THE GREATNESS OF OUR KING. "Now shall he be great unto the ends of the earth." Christ is great in his Church. Oh! how great in our hearts where he reigns supreme! My heart, it doth leap at the sound of his name

"Jesus, the very thought of thee, With rapture fills may breast."

O for crowns! for golden crowns! Let us crown him King in Zion! O for a well-tuned harp, and for David's feet, to dance before the ark at the very mention of Jesus' name! Now shall he be great indeed in our hearts! But he is to be great to the ends of the earth. That is a promise, of which we will say it is accomplished in a measure even now. Christ is made great ill the conversion of every sinner. When he suppliant penitent cries, "God be merciful to me a sinner," and the peace-speaking blood comes dropping upon the troubled conscience, and the soul bows meekly to accept he finished righteousness, then is Christ great. And he is great in the consecration of every one of his bloodbought saints; when they live for him; when in their prayers they make mention of him; when they give him their heart's music, their life's light, and their hips' testimony; when they feel that tribulation is joyous if endured for him, and the sternest toil a dear delight when undertaken for his sake then Christ is great. Think, my brethren, this morning, how many ships are now furrowing the blue sea in which there are hearts which love the name of Jesus. Hark! across the waves of the Atlantic and the Pacific I hear the sound of prayer and praise from many a vessel bearing the British flag. From many an islet of the sea the song is borne upon the breeze. And there across the waters in the land of our American brethren, now so sadly chastened with war, multitudes of hearts beat as high as ours at the mention of the Savior's name. Here across you narrow Channel, in Holland, in Sweden, in Germany, in Switzerland, and even in France and Italy, how many own his name and praise him this day! We speak of our Queen's dominions and say that the sun never sets upon them. We may in truth say this of our Lord Jesus; men of all colors trust in his blood; they who look upward to the southern cross and they who follow the Polar star, alike worship his dear name; and when England ceases her strain of joy, in the hush of night, Australia takes up the song, and so from land to land, and from shore to shore, a sacrifice of a pure offering is brought to his shrine. It is accomplished, in some degree, but oh! how small the degree when we think of the thick darkness which covers the multitude of the people. Again, it is a promise which is guaranteed as to its fulfillment in the fullest sense. Courage! brethren, courage! the night is not for ever, the morning cometh! Watchman, what sayest thou? Are there not streaks reddening the east? Hath not the God of day, the Lord Jesus, began to shoot his divine arrows of light upwards into the thick darkness? It is even so. As I think of the signs of the times, I would fondly hope that we shall live to see brighter and better days. "Now," says the text, "shall he be great unto the ends of the earth." Prophet, I would that thy "now" were true this day. Now, even mow, let him reign! why doth he tarry? Why are his chariots so long in coming? Will it be, my brethren, that Christ will come before the world is converted? If so, welcome Jesus. Or will the world be converted first? If so, thrice welcome the mercy. But whether or no, this we do know, he shall have dominion from sea to sea, and from the river even unto the ends of the earth. They who dwell in the wilderness shall bow before him, and his enemies shall lick the dust. The day shall come when the fifth great monarchy shall be co-extensive with the world's bounds, and everywhere the Great Shepherd shall reign. But remember, dear friends, that while this promise is thus guaranteed as to its fulfillment, it is to be prayed for as to its accomplishment. "I will yet for this be enquired of by the house of Israel, to do it for them." The mountain of the Lord shall be in the latter days, but mark you, though there be no sound of trowel or a hammer, there will be heard be sound of prayer and praise, as upward the mountain of Cod's house shall ascend. You know the picture. The prophet had seen the Lord's house standing, as it were, in a valley, and as he looked upon it, presently it became a little hill; the ground began to heave; by-and-by it had swollen from a little hill into a lofty mountain, and up it rose, and grew more great before his eyes, till Alps were dwarfed and Himalayas were stunted, and up it still went, not the house only, but the mountain too, till infinitely higher than the projected tower of Babel, which man meant to be the world's center, this house stood out clear and sharp above the clouds, having pinnacles high up in God's heaven, and yet deep foundations in man's earth, and all nations began to flow to it as to the great center. What a dream! What a vision! Yet such shall it be. The Church is as it were, in a plain just now, she begins to misc. Oh! stupendous movement! she begins to rise, her mountains swell and grow; she attracts observers; she cannot he held down. Who can attempt to restrain the swelling mass? Who shall prevent the gigantic birth? Up rises the mountain, as though swollen by some inward fire, anti up it swells, and swells, and swells, till earth touches heaven, and God communes with men. Then shah be heard the great hallelujah, "The tabernacle of God is with men, and he will dwell with them." But then, and this is the conclusion, and I hope God may help me to press it on your hearts. All this is to be labored for as well as prayed after. My soul pants and pines to see Christ glorious in the eyes of men. Lives there a Christian here with soul so dead that he does not desire the extension of his Master's kingdom? Sirs, is there one among you who counts it little to see Jesus Christ lifted up in men's hearts? I know I speak to a people and the Lord knoweth it to many of whom Christ is he dearest of all which is beloved, the fairest among ten thousand, and the altogether lovely. Now, if Christ is to be glorified, he must be glorified by you; if his kingdom is to come, it must come through you. God works, but God works by means. He worketh in you "to will and to do of his own good pleasure." Souls are to be saved, but they are not saved without instruments. The feast is to be furnished with guests, but you are to go into the highways and hedges, and compel them to come in. I know my Master is to have many crowns, but they are to be crowns for which you grace, and which you have fought, which you have won through his you place at his feet, that he may honor you by wearing them upon his brow. Now we, as a people, have been greatly blessed and helped of God, and I believe the Master has a very high claim upon us. We, above all the Churches in the world are indebted to the grace and mercy of God, and we ought to be doing something for the extension of the Savior's kingdom. We cannot boast of wealth; we cannot profess to build all over London a multitude of Churches as the Bishop hopes to do. Any scheme of raising three millions of money by us, must be looked upon as being entirely a dream; we cannot attempt such a. thing; if London is to be converted by money we must give up the task. We have no mitred bishops, no queens to subscribe, and no nobles and dukes, and the like to add their thousands and their tens of thousands of pounds. We are a feeble folk; what then can we do for Cod? Why, do as much as the strong! What call we do for God? Do as munch as the mighty! Nay, my brethren, our very weakness and want of power shah be our adaptation to Cod's work; and he who often putteth by the sword of Saul, and the armor of the son of Kish, will use David, and his sling and his stone, and smite Goliath's brow therewith. I have been musing all this week upon that celebrated scene in ancient history, which seems to me to be so much like the state of our Church just now; the story of Gideon, the son of Joash, threshing wheat in the winepress, because he was afraid to be seen; the Midianites having spoiled the land. Now we, as Baptists, have generally been too much afraid to be seen; we have threshed our corn somewhere away in the winepress up a back court down a narrow street; any dirty hole would do to build a chapel in; so long as people could not find it tine site was thought advantageous; and if nobody could ever see it that was the place for our fathers, and for some who still linger among us. It was threshing wheat in the winepress, to hide it from the enemy. Well now, I think the time has come that we should not be afraid of these Midianites any longer. Long has he Church of God been oppressed and kept back; she has been content to let the world devour liner increase. There have been few additions to the Churches; they remain very much what they were twenty or thirty years ago; but, my brethren, some of us think that we have seen our fleece wet with dew, while all around was dry; and we believe the Lord has said to us, "The Lord is with thee, thou mighty man of valor." We think we have had the Lord's commission, "Go in this thy strength." We do not expect all of you to go with us, for the people are too many. We expect that there are many of the trembling and faint-hearted who will step back from the battle; men who are look ill for their families, mind must provide for them; men who are saving up money, and grudge their sovereigns, and so on these of course will stand back, and let them; such men encumber our march. We fear that you are not all men who lap; but we have a few who care ery little for the ease and repose of life, but who snatch a hasty draught as they run, and with heat, and zeal, and passionate earnestness run to meet the adversary. Now, these we expect to go with us to the fray. In the name of the Lord, I proclaim a new crusade against the sin and vice of this huge city. What are we to do? The hosts of Midian are to be counted by millions. Here in this great city we have three millions of people, and what if I were to say, two-and-half millions of them do not know their right hand from their left in matters of religion, I believe I should speak too charitably; for if I could believe there were half a million of true believers in London, I should have vastly greater hopes of it than I have now. But, alas! that is not the case. Millions, millions are gathered in he valley of indecision who are not upon the Lord's side. What can you and I do? We can do nothing of ourselves, but we can do everything by he help of our God. Where Christ is there is might and where God is there is strength; let us therefore in God's name determine to plant new Churches wherever openings occur. Like Gideon's men let us rally under our Church-officers, and follow where a warm heart leads the way. Gideon took his men, and bade them do two things; covering up a torch in an earthen pitcher, he bade them, at an appointed signal, break tine pitcher and let the light shine, and then sound with their trumpets, crying, "The sword of the Lord and of Gideon! the sword of he Lord and of Gideon!" This is just what all Christians must do. First, you must shine; break the pitcher which conceals you; throw aside the bushel which has been hiding your candle, and shine. Let your light shine before men; let your good works be such, that when they look upon you, they shall know that you have been with Jesus. There is much good done by the shining. Then there must be the sound, the blowing of the trumpet. O dear friends, the great mass of London will never hear r the gospel, unless you go and blow the trumpet in their ears. Many who are members of this Church never heard a gospel sermon, until they heard some of you preaching in the street. "Why," said one "I never went to a place of worship; but I went down a street, and there stood a young man at the corner; I listened to him, and God was pleased to send tine arrow to my conscience, and I came into the house of God afterwards." Take the gospel to them; carry it to their door; put it in their way; do not suffer them to escape it; blow the trumpet right against their ears. In the name of God, I pray you do this. Remember that the true war cry of the Church is Gideon's war-cry, "The sword of the Lord!" God must do it, it is God's work. But we are not to be idle; instrumentality is to be used "The sword of the Lord and of Gideon!" Mark you, if we only cry, "The sword of the Lord!" we shall be guilty of an idle presumption, and shall be tempting God to depart from his fixed rule of procedure. This is the cry of every, lazy lie-n-bed. What good ever comes of saying, "The Lord will do his own work, let us sit still?" Nor must it be "The sword of Gideon" alone, for that were idolatrous reliance on an arm of flesh; we can do nothing of ourselves. Not "The sword of the Lord" only, that were idleness; but the two together, "The sword of the Lord and of Gideon." O my brethren, God help you to learn this lesson well, and then you will go forth shining and sounding, living and teaching, testifying and living out the truth? Ye shall most assuredly make the kingdom of Christ to come, and his name shall be honored if you will do this. It seems to me that now is a glorious opportunity. There is a spirit of hearing upon the people. Almost anyone may get a hearing who is willing to preach Christ. Now or never! Sons of Jacob! Ye are to be like a lion among the flock of sheep, and will ye lie down and slumber? Up and every man to the prey! Sons of Jacob! ye are to be as dew upon the grass, and will ye tarry for men and wait for the sons of men? No. In God's name, go forward, and let something be done for God, and for his Christ, for a perishing age, for a dark world, for heaven's glory, and for hell's defeat. Up! ye who know the Lord; ye swordsmen of our Israel, up and at them, and God give you a great victory and deliverance! I want you to make some practical point of these things to-day. God has been pleased to put a sword into my hand, and to give me my lamp and my pitcher; my College of young men is now become in the Lord's hands a marvellous power for good. A blessing greater than I could have expected rests on this work. We are continually sending them out, and God owns them in the conversion of souls. I have never seen any agency more blessed to the conversion of souls, than the agency of our College. Without saying anything to depreciate other efforts, I do believe God has conferred on our Institution a crowning and special blessing, and will continue to do so yet more and more. I want you all, both hearers and readers of my sermons, to feel that this is your work, and to help me in it while I continue to cry, "The sword of the Lord and of Gideon! God works, and therefore we work; God is with us, and therefore we are with God, and stand on his side. Inasmuch as many of these men raise Churches, we want you to help to build the places where the new congregations can be accommodated afterwards; and to that end we have striven to raise a fund of five thousand pounds, to be lent out to these new Churches on loan to be repaid by installments without interest. It is but a small sum, but it is as much as I think we can do, and frugal care will turn it to good account. Some three thousand pounds have been promised by our seven shepherds and principal men; but there are many who have not promised anything yet, and we shall be glad if they will come forward, for otherwise this useful fund cannot be raised. When this is done with, once for all, we will go on and do something else for Jesus. Do break this pitcher; get this done, and let tine light of this thing shine. We must be doing something for God. I speak to you now upon the practical point, and come to it at once. If you are content to live without serving God, I am not; and if you are willing to let these hours roll by without doing something to extend the kingdom of Jesus, let me be gone from you; let me be gone from you to those of warmer spirits and of holier aspirations, for I must fight for God! there must be victories won for him! We must extend the range of the gospel; we must find places where souls can be brought to hear the Word. Hell shall not for ever laugh at our inactivity, and heaven shall not eternally weep at our sloth! Let us be up and doing, and let this thing be done by the mainly, the few have already done their parts. Promises reaching over five years are asked of you, you can all do something. And then, every one of you, when you have done your share in this, go out personally and serve with your flaming torch of holy example, and with your trumpet tones of earnest declaration and testimony serve your Lord, and God shall be with you, and Midian shall be put to confusion, and the Lord of hosts shall reign for ever and ever. "He that believeth and is baptized shall be saved; but he that believeth not shall be damned." Hear ye that note, O dead souls, and live. Amen.

Kelly Commentary on Books of the Bible

Lectures on the Minor Prophets.

W. Kelly.

The prophecy of Micah, like all the rest, has its own distinctive properties, though falling into the general current of testimony to Israel, and so far with the others different from the prophecy of Jonah, which was last before us. On the surface we can see a strong resemblance between Micah's line of things and that of the prophet Isaiah. On the other hand, there is the obvious difference that, while Isaiah is large and comprehensive, Micah presents his testimony in a brief and therefore compressed if not more distinct form. The various points of truth which he was commissioned to declare are here together in a short compass.

The prophecy is divided into two if not three clearly marked sections. The first two chapters comprise the introduction: Micah 3:1-12; Micah 3:1-12; Micah 4:1-13; Micah 5:1-15 give us the climax of the prophet's testimony; and then Micah 6:1-16; Micah 7:1-20 are the appropriate conclusion.

In the first portion the prophet summons all people, and the earth itself, and all that exists, to hear Jehovah's testimony, alas! against Samaria and Jerusalem. Adonai from His holy temple, He is "coming forth," as He says, "out of his place." A striking expression it is. The dealings of grace are properly connected with where He is; God is in His place when He is showing His own sovereign mercy. For judgment He comes out of His place. In His own nature God is not a judge, but One who gives and blesses. Judgment is "His strange work," as it is said elsewhere a work therefore that, if it must be done, He will do shortly. He must make a short work, as says Isaiah. He does not like to dwell on judgment. It is a painful necessity which the wickedness of man compels, and that too because if He declined the judgment of iniquity He must abandon His own moral character. But grace is His normal work, the activities of divine love in spite of evil, not winking at it, but raising out of and above it. Grace suits God and is His delight, as it is the energy of His nature in the face of ruin. Judgment is the provisional guard of His nature, being imperatively that which is rendered necessary by the iniquity of the creature whether of the fallen angels or of rebellious man. So here the prophet declares that Jehovah comes forth out of His place, and will come down and tread upon the high places of the earth. "Jehovah cometh forth out of his place, and will come down, and tread upon the high places of the earth. And the mountains shall be molten under him, and the valleys shall be cleft, as wax before the fire, and as the waters that are poured down a steep place" (verses 3, 4).

It is in vain therefore for Israel to build themselves up in the conceit of impunity. This cannot be where Jehovah is the judge. "For the transgression of Jacob is all this, and for the sins of the house of Israel." Sin is always evil, but never so humiliating as in the people of God. "What is the transgression of Jacob? is it not Samaria? and what are the high places of Judah? are they not Jerusalem?" Samaria was the chief seat of Israel, as Jerusalem was of Judah, where the house of David reigned; yet they were both high places of iniquity against Jehovah, Samaria completely and Jerusalem growingly. "Therefore I will make Samaria as an heap of the field, and as plantings of a vineyard: and I will pour down the stones thereof into the valley, and I will discover the foundations thereof. And all the graven images thereof shall be beaten to pieces, and all the hires thereof shall be burned with the fire, and all the idols thereof will I lay desolate: for she gathered it of the hire of an harlot, and they shall return to the hire of an harlot. Therefore I will wail and howl, I will go stripped and naked: I will make a wailing like the dragons, and mourning as the owls. For her wound is incurable; for it is come unto Judah; he is come unto the gate of my people, even to Jerusalem" (verses 6-9).

Some rationalist commentators for objects of their own are disposed to regard Micah as a very late prophet; but there need be no scruple in rejecting their theories. The prophet himself says it was "in the days of Jotham, Ahaz, and Hezekiah." There is not a tittle of evidence against the genuineness of these words, which assert that he was an early prophet. But rationalists have always at hand a summary reason for any conclusion to which their will impels them: another writer, or even so many more as each difficulty can be conceived to call for! For who at bottom is so credulous as the rationalist? It could easily be shown that the wonders which their system obliges them to receive are in their way less reasonable and worthy than the testimony to which faith bows implicitly: but then they are wonders of imposture and bad faith. Men can believe anything that lowers the credit of a prophecy, pretending withal that they honour the writer and in no way question his good faith or holiness. What a singular notion theirs must be of truth and holiness! If a writer assuming to be a man of God pretended to prophesy at a time when he was not born, and gave out as prophecy that which was only written after the fact, is he not a cheat and his writing an imposture?

If their proofs be demanded, it will be found that, under an elaborate heap of details in style and phraseology, the real difficulty is the assumption common to them all, that there is no such thing as prophecy. If the prophet therefore gives himself out as having lived before the events, they imagine that this is only a figure of speech meant to give more poetic effect for the vulgar mind, but in point of fact the writer coolly wrote about facts which had already taken place as if still future. Thus we may see infidelity always has this plague-spot underneath it, that, with the loudest profession of searching after truth, it really denies all the moral grandeur and beauty of God's revelation, destroying too dignity or even decency in man. In its anxiety to leave God out of His own word, it robs the faithful of the great witness to His knowledge of the future and of the grace which communicates that knowledge to them here below. By this degrading pseudo-criticism what is truly divine is ruthlessly explained away and reduced to the level of hypocritical imposture. It may be denied; but such is my judgment of the results of that modern infidelity which gives itself the fine name of the "higher criticism:" a poor but not unsuited conclusion for self-vaunting human learning to arrive at. It is possible that its leaders, still more readily its followers, may not be conscious that in the main it is only a modern furbishing up of the weapons of older Deism. But this it really is, with a gloss suited to the taste of the day. Is it not horrifying to think that the tinge of apostacy deepens manifestly among those who profess to study the Bible? If there be the sad assurance of deceiving men and women going on in Romanism, learned and Protestant Germany not merely plunges living men into the wretched uncertainty to which Popery always reduces those who turn away from Christ to Mary and saints and angels and the church so-called, but denies the holy fire which no fable-love stole, but divine love gave and kept for men in the written word of God, to which under a multitude of sounding words neology imputes a mass of errors of all kinds.

On the other hand to the believer the subject presents no difficulty worth mentioning. He sees that it is as easy for God to speak about the future as about the past; and in fact it is a denial of prophecy to exclude the future from the vision of the seer. Again, it is one of the principal marks of God's love for His people that He acquaints them with the future. So He dealt with Abraham, telling him what concerned not merely himself but the world. This is an immense boon: not alone nor so much the information as the grace which gave it them. That God should reveal what pertains to our own proper portion is simple enough if we are His children; but it is a special sign of His interest and intimacy to let us know of others, and this He does in prophecy. The Christian, the church of God, ought to be thoroughly acquainted by this means with what is coming to pass on the earth. We ought never to be unacquainted with the signs of the times. It is of great value to have the sense of them morally; but we ought also to know the times prophetically, and, if we honour God and His word, be assured that we shall.

There is no presumption in this. It is presumption to speak about the future, unless as far as we have learnt humbly from the prophecies God has left us in His word It is no presumption to believe any part of His word, but genuine humility of faith. It is all a question of honouring God's word. Now He has spoken, and spoken of the end from the beginning. Take the very first word in Eden, where we have the truth in twofold form. Is there any thing really grander in the Old Testament? On the one hand the serpent was to bruise the heel of the woman's Seed; on the other, the woman's Seed was to bruise the serpent's head. One of these has been accomplished; the other remains to be. That which is the moral foundation of all, namely, what God had wrought when the serpent bruised the heel of the Messiah and He suffered supremely under God's hand on the cross what God wrought there for His own glory and for the blessing of man is the one ground-work of peace for our souls this day, and for any of God's saints any day. But the other part remains still future. In its full import we may perhaps say it remains for the far future from God; for it is evident that, although at the beginning of the millennium the serpent may receive a considerable bruise on his head, not until the end of the millennium will the bruising be completed. Thus we see the first prophecy of God stretches out to the very last; so far is it from being true that God does not communicate it for the practical good and joy and blessing of the simplest of his children.

Again, it is altogether and plainly false that prophecy is only to be received and studied when fulfilled. The truth is, when fulfilled it takes another shape and acquires another use; but it ceases to be prophecy and becomes history, one use of which then is to stop the mouth of an infidel. But the proper value of prophecy is to give the child of God before it comes to pass the certainty of his peculiar privilege communion with God, who sees the things that are not as though they were. If that be our place, assuredly we ought to value and use it. This therefore may suffice as a plain and distinct answer, not only to the particular facts of Micah's prophecy, but to the general principles as regards all prophecy.

In the latter part of Micah 1:1-16 we have a very animated account of the approach of the great enemy typified by the Assyrian of those days. We know that they were one of the most formidable adversaries that Israel ever had. Whether one looks at Shalmaneser or at Sennacherib, the Assyrian was the enemy that was before the eyes of Israel. Later we find Babylon; but the case then is altogether different from Assyria. We must never confound the two. The uses that God turned Assyria and Babylon to in prophecy are as precise as they are different. They have been very commonly confounded, but there is no ground for it in scripture; and not only historically were Assyria and Babylon wholly distinct, but the future enemies which each of them typifies are just as different; for as Assyria was before Babylon in developing into a great kingdom on the earth, and was the grand head of the combined nations which were allowed to overthrow the ten tribes of Israel as well as to menace Judah, so on the other hand Babylon was that particular power which arose to supremacy not merely as a kind of suzerain head of nations bound up by a compact with each other, but as a supreme head of subject kings. In short an imperial dignity belonged not to Assyria but to Babylon. For the latter power rose up after Israel had been swept away, in order to carry Judah captive when the last hope of the house of David had completely fled, and David's son was the chief instrument of the devil for binding idolatry on Judah and on Jerusalem itself. Then God allowed Babylon to come into its marked supremacy the golden head of the Gentile image according to the figure which Daniel explained in the dream of Nebuchadnezzar. Now this had to do pre-eminently with Judah, and so it will be found in the future. The last head of the Gentile powers typified by that image will rise up and will join in an apostacy with the man of sin: the one being the imperial head of the western powers, or revived Roman empire; the other the religious chief in Jerusalem, accepted as Messiah but really antichrist. When the Lord shall have judged these (Revelation 19:1-21), the last Assyrian will come against not the Jews only but Israel, for these will have flocked back to their land then: at any rate representatives of all the tribes will then, as I suppose, be found in the land.

It is of this Assyrian (not of the intermediate Babylonish power which comes in after the first Assyrian and before the last) that Micah speaks; not the past so much as the future Assyrian. This is of immense importance. We must bear in mind that the great image in Daniel is an intercalated system what may be called a parenthesis which runs its course after the early Assyrian empire and before the Assyrian of the latter day. This may help to explain the case. The four great empires have their place between those two points. Now this intervening system is not taken up in Micah. Isaiah presents us with Babylon and "the king" as well as the Assyrian. Being one of the most comprehensive of all the prophets, he gives us both subjects, and this in their connection or relative order; but then Isaiah shows us exactly the same issue. When the Lord will have completed His whole work in Jerusalem, by putting down the last representative of the powers that began with Babylon, the destined captor of Jerusalem and Judah, what then? He will punish the stout looks of the king of Assyria. The Assyrian, we may see, is the last earthly enemy before the kingdom, as death is the last judicial enemy (1 Corinthians 15:26) which remains till its end. But the Assyrian is none the less sternly dealt with at last: such is the positive statement in Isaiah. The ultimate and greatest is he that is described here historically under the Shalmanesers and the Sennacheribs of the past. It would seem too that with this final enemy of Israel may be identified the king of the north in Daniel 11:1-45.

Though notoriously the Assyrian is often taken for the Babylonish king or imperial head, this is certainly a mistake of moment. So the king of the north is altogether distinct from "the king" or "man of sin" who will be leagued with the little horn or chief of the Babylonish empire of the last days. The truth is that the man of sin will be the false king of the Jews the one who will come in his own name and be received of the Gentiles that rejected the true Messiah. He will be in Jerusalem, the apostate power (that began with Babylon) being not in the east but in the west. Rome and Jerusalem are the two great cities of the prophetic word, Jerusalem of all the record, Rome of the intermediate prophecy in its last phase. But when these leaders have been destroyed by the power of God exercised at the appearing of the Lord Jesus, then the king of the north will come forth as the head of the combined nations of the earth outside the image-power of Daniel. This is always to be held fast Assyria as the head of the confederate nations in opposition to Israel when owned as the people of God, Babylon and the other imperial powers down to the destruction of the beast while the people are disowned by Him. After the beast and the false prophet are consigned to the lake of fire, the king of the north will come forward for a fresh attack with the highest expectations; but he will be dealt with by the Lord in person, who will then have resumed His relationship with Israel and will act in this case through Israel, though there will be evidently divine intervention in the judgment of the Assyrian on the mountains of Israel. Personally however, as the last leader of the power that began with Babylon will be cast alive into the pit, so also will it be with the Assyrian. Their followers will be dealt with in a less distinctly divine manner, though their destruction will be quite beyond an ordinary overthrow. Whatever the means employed as to the kings and their hosts, the Assyrian army will be beaten down by the medium of Israel. God will employ His people as His instruments, though there will not be wanting the fighting as it were from heaven itself against them. Hailstones and fire are described in Ezekiel lightning and thunder from God marking that, although He employs Israel, still the defeat is under the direct guidance of Jehovah.

The attack of the nations called Gog and Magog (Revelation 20:1-15) is clearly at the close of the millennium, and therefore quite distinct from what we are now describing. But in Ezekiel 38:1-23; Ezekiel 39:1-29 we hear of a final effort before the millennium properly so-called begins. I am not prepared to say that this will not be the last effort of the king of the north. It seems certainly the same policy. The king of the north is described in a remarkable manner as being mighty, but not by his own power. That is to say, he will be supported by the resources of another power, which I believe can be no other than Russia; but Russia is in the background as the one that will back up the king of the north, or the Assyrian. The king of Assyria will be then the holder of what is now the Sultan's dominions or the Ottoman Porte. This potentate to the north of the Holy Land will acquire considerable strength, and be found in a state totally different from the excessive decrepitude which we see now. It used to be a common saying with politicians that Turkey was dying for want of Turks; but this will not be the case then. I suspect that Greece and Turkey in Europe, with perhaps Asia Minor, will form a sufficiently strong kingdom where the Byzantine kingdom was once known, the Turks proper being probably driven back into their own deserts.

If this be so, those we now know as Turks will be expelled from Pera, and then the renewed Syro-Greek kingdom will really have its head-quarters in Constantinople, will there play its part once more in the great drama of the future, and be, I have no doubt, as thoroughly unprincipled a kingdom under its final shape as ever it has been under its Mohammedan form. The state of the Greeks we all know to be sorry enough now; but I speak solely from what is revealed inDaniel 8:1-27; Daniel 8:1-27 and elsewhere in scripture. If they are morally among the most degraded people in Europe, and none the less for their sharpness and knavery, their meddling with Jewish affairs will precipitate matters and produce awful results. If they have the pride and vanity of the ancient Greeks, what is it with corrupted Christians without the poor moral elements that heathens could have?

Thus the nations which played their part in Old Testament story will assume their final shape ere long, and then come into the earthly judgment of God in the end of this age when the manifested kingdom of the Lord shall bring the earth and all races of mankind into rest and blessing. The coming of the Son of man is not for the judgment of Christendom only, but for the execution of all the purposes of God whether for heaven or earth. This is no doubt of vast importance, though apt to be overlooked where man thinks that there is nothing before us but the divine decision as regards individuals for eternity. What fertile soil for error is the mind where Christ's glory is forgotten and the word of God has not its just authority! The judgment of Christendom then will precede that of the nations, when Israel must come to the front in the ways of God for the world. I speak of the judgment of the quick, not of the dead. Doubtless Christendom has come in as a specially favoured quarter. It has enjoyed the testimony of the truth of God in remarkable ways, though I quite admit that many parts of the earth once enjoyed that testimony which have long become apostate in Mohammedanism, yet more manifestly than the west which has fallen away into Popery; but all nations as such will be judged of God when the day of Jehovah arrives. Those that are real as belonging to Christ will have been taken up to heaven, and thus will not be in the scene of judgment when it comes.

Among the Jews will be those who are to be conspicuous as witnesses on earth in the latter day after the translation of the risen Old Testament saints and the church to meet the Lord above. For the Spirit will begin to work afresh in that nation, and a remnant will be converted in order to be the earthly people of Jehovah, when with His glorified saints Christ comes to reign. A certain number will have been prepared during the awful horrors of the apostacy and the man of sin, some dying for the truth, and others preserved through those days of Satan's power and rage. For the moment earth is to be blessed as a whole, Israel, now compelled to take the ground of mere mercy, will have every promise fulfilled: they, not we Christians, are the chosen people: of God for the earth. Their hopes are bound up with the predicted glory of God on the earth. Our hope is altogether different. We look to be with Christ in the Father's house on high; in fact the church of God begins with Christ the Lord ascending to heaven, and sending the Holy Ghost from heaven to unite us with Christ in heaven. There was no such thing as Christianity, in the proper sense of the word, till Christ took His place in heaven as the glorified man after accomplishing redemption. I am not denying the faith of the Old Testament saints, nor the quickening of their souls, nor their expectation of a portion above; but the Christian who knows not of other privileges now beyond these has much to learn.

Thus Christianity is characteristically heavenly. He who is essentially its life and exemplar is Christ, as we know Him, risen and enthroned at the right hand of God; and the Holy Ghost is come down, since Christ was glorified, to be the power and guide of the Christian and the church here below. It was the business of the Christian individually and corporately to maintain this for their testimony both as truth and in practice. Not only have they not maintained it, but they have allowed themselves to become Judaized. What the apostle Paul fought against so energetically during his ministry has taken place, and there has been a most painful compound of heavenly truth with earthly rule, practice, and hope. The consequence is that conglomerate which we commonly now call "Christendom," consisting of Greek church and Roman, Oriental and Protestant bodies of every description, national or dissenting. Where is the witness to the one body animated by the one Spirit? These various and opposed communities may have different measures of light, but in none exhibit an approach to an adequate testimony, either of the Spirit's presence and power, or of the word of God, in subjection to the Lord Jesus. They really testify to the actual state of ruin which pervades the house of God, though doubtless to His infinite patience and grace.

Every serious believer (no matter who he may be, and I have had real communion with many of the children of God, I am happy to say, spite of much which is opposed to my convictions) must own that not a single fragment answers to the Lord's will, still less does the whole. I know some who feel and would confess it, not merely in low-church ranks but among high-churchmen who truly love the Lord. And here let it be said that, much as I deplore their idolatry of forms (forms utterly erroneous too, and an inroad of Judaism if not Paganism), I cannot but avow my preference of a godly high-churchman who enjoys communion with God to a man of less godliness who boasts of liberal feeling and what is called low-churchism and evangelical doctrine. It is the merest illusion and spirit of party to make notions or names supersede what is evidently of God. It is of the greatest consequence at the present time to the children of God to settle and build themselves up in divine truth. Is there anything else worth living for? Is there anything in the present state of Christendom that has a just claim on the spiritual affections of God's children? I speak not of sentiment or of old attachment, but as bound up with Christ. What we want therefore is that we should hold simply to the Lord, and seek to manifest by His grace that our treasure is not on the earth but in the heavens that we value nought compared with Christ Himself, and that on the earth which is the nearest and best reflection of Him. The only sure way of accomplishing it is by seeing well to it that the eye is fixed on Christ, and so surrendering ourselves to the word and Spirit of God. Be assured that nothing else is worth caring for. How soon the early saints began to seek their own things, not those of Jesus Christ! By degrees the consequence was that utter declension set in, which, when it ripens into apostacy and the man of sin, the Lord will judge at His appearing.

But in that judgment will be the distinction which we have seen. The west, which will be the main scene of the Christian apostacy, with Jerusalem the connected centre of the Jewish lawless one (as we may observe, both the Christian and the Jewish apostate climax), will then be judged; and in that judgment will be the destruction of the beast, the head of the apostate Gentile power, and the man of sin, the head of apostate religious pretension. When this is done, there will follow the great national confederacy headed by the Assyrian and Gog. The latter seems to be the protecting power which stimulates the king of the north, and uses him as an instrument at first and then at length comes up to fall for ever under the hand of Jehovah.

This I believe to be a true sketch of the predicted future. After the destruction of these enemies will come the peaceful reign of the Lord Jesus. Thus it is plain there will be combined in the future two qualities: the Messiah will answer to David, the victorious king, before He shows Himself the anti-type of Solomon, the peaceful king. He will put down the foes, and then reign in peace when there is no one longer to defile, oppose, or destroy.

It follows of course that the extent of the judgment of Christendom will be a much wider area than the simple overthrow of the congregated nations who oppose the Lord near Jerusalem. For instance, the judgment of Babylon will involve in it the humiliation and punishment of all the different parts of professing Christendom, then of course apostate under the seventh vial just before Christ appears. The downfall of Babylon is just before He comes for the judgment of the world. There will remain the lawless beast and false prophet, with all that follow them to be destroyed when He appears in glory. The last providential judgment will be soon followed by the shining forth of Christ's coming. Thus not merely corrupt Christendom will be smitten in the form of Babylon, with Rome its active centre, as it will continue to be to the end; but the final rebellion that the Lord will judge when He comes will arrange itself under the beast and the false prophet, which is not the state of Babylonish corruption, but a condition of open wilful rejection of God and His Christ. This last will comprise the head of the revived Roman empire of that day, who will sustain the antichrist against the king of the north; and the scene of the destruction will be Jerusalem or its neighbourhood.

Thus the judgment of Christendom will be in a certain sense providential judgments before the brightness or appearing of the Lord's coming, when He destroys them by the breath of His mouth. Who can suppose, for example, that America, or Australia, or India, will be unscathed in the judgments of the latter day? The truth is that no place or nation bearing the name of Christ, or having had the gospel preached there, will escape.

It is true that some of these lands, as America, are not expressly named in prophecy. But this in no way hinders the application of general principles. The judgment of the habitable world will take all in. Nor is God mocked by an ocean. His hand will surely deal with those who despise Him, east or west. It is not always understood that, when Babylon is judged, she sits not only on the seven hills but upon many waters. These waters, I suppose, mean all the streams of professedly Christian doctrine that spring from Babylonish principles. They constitute the main corruption of Christianity. The apostacy follows, but is a much more open avowed hostility than any such corruption of Christianity, though apparently its reactionary result. It would seem to be more centralised than Babylon's influence, and to have a more circumscribed place. Then, after the beast's judgment as well as Babylon's, the confederacy of nations will cover again a larger sphere, because this is not necessarily professing Christendom at all. They may be heathen nations or not. I presume that the nations of central Asia will all succumb to Russia, and will perish most signally on the mountains of Israel. It is well known that, even to the Chinese and others, the eastern races are sinking under the control of Russia, not without resistance and checks, but sure in the end to fall under its steady never-abandoned policy. It is not more certain for the Porte than for Persia, or for central India; not all to be absorbed into the empire, but all to accept its leadership. Astonishing is the blindness of men to what is coming. Such will be the part played by the Assyrian, who appears to be the great north-eastern instrument of Russia's designs; but they will all come under the judgment of God. The fact is that in due time all the nations must be judged as such: only there will be different measures of judgment according to differences of privilege. The greater our favour from God, the more strict the account to be rendered. Every one can feel the righteousness of this, and in judgment it is a question of righteousness. But the portion of the Christian is of grace which reigns through righteousness: and hence therefore his place will be with Christ. They will be all taken away from the earth and its varied circumstances of sorrow here to meet the Lord Jesus and dwell with Him in the Father's house. This is not of course revealed in the Old Testament, but only in the New where the proper revelation of Christianity is given.

In Micah 2:1-13 we have the conclusion of the first strain of the prophecy. "Woe to them that devise iniquity, and work evil upon their beds! when the morning is light, they practise it, because it is in the power of their hand. And they covet fields, and take them by violence; and houses, and take them away: so they oppress a man and his house, even a man and his heritage." Surely all this would be strange as addressed to the Christian. We never find such a style of warning in the New Testament. The reason is plain. The law was the rule of the Jew. Now the law claims in natural righteousness, and deals with the want of it. What therefore they failed in was the practical answer to natural righteousness. But the Christian, even supposing he were ever so righteous in natural duties, is far from rising up to the standard which becomes a Christian. We have to walk according to Christ in spiritual things as well as in natural. Consequently wee need the light as it shone in Him, and the truth of the New Testament as the rule and guide of our walk, not merely the moral law that deals with man in the flesh.

Manifestly then our position is not in the flesh before God, as we are carefully told in Romans 8:1-39, where walking in the Spirit is insisted on. Of course nobody denies that the flesh is in us; but as Christians we are not in it. Such is the doctrine of the apostle Paul; and only unbelief would think of explaining away or even essaying to correct his language. It is not for believers so richly blessed either to dispute his accuracy or to forsake their own mercies. The apostle Paul says positively of all Christians, "Ye are not in the flesh but in the Spirit, if so be that God's Spirit dwell in you." Such then is the distinctive standing of every Christian man. What is the meaning of it? Clearly this, that it belongs to me characteristically as a Christian that I am in Christ; that, instead of being defined as part of the race by fallen Adam, I have in Christ a new life and a new place. In short there is a new standing before God in Christ. This is as true now as it ever can be: the better resurrection will not confer but display its blessedness. When we go to heaven, we shall not be simply in Christ, we shall be with Christ; but we are in Christ while we are on earth.

It is needful to heed the distinctions made and given in scripture. Fear not to believe the word. Cavillers may and do say that these are fine-drawn distinctions. If God has so revealed His truth to us (and scripture alone decides that He has), they may be exquisitely fine, but they are according to Him in whose wisdom and goodness we confide. We are bound to distinguish where and as God does; and if we fail to follow, we shall find out too late our loss. The truth is that there is a great deal of latent unbelief in those who cavil at the distinctions of the word of God. For all progress in real knowledge is tested by, as growth in true wisdom largely consists in, distinguishing things that differ. When a man is learning a new language, the sounds seem much alike to his ear; the characters too wear a sort of sameness of appearance which he fails at first properly to discriminate. Thus he who begins to hear the Hebrew language, or who looks at the written words, is struck with their monotony, and sees a set of strange square letters, many of them so similar as to create for his eyes no small embarrassment.

Such is more or less exactly the case with a person reading the Bible at first, and seeking to grow in the truth. The ignorant are apt to fancy that it is all merely the way to be forgiven of God and our duty. Everything is tortured to this, because it is the thought of their own minds. But when justified by faith, we have peace with God. Then we begin to distinguish the truths of scripture, and we learn that some passages treat chiefly of the divine nature, others of redemption; some of priesthood, others of justification; some of the riches of grace, others of the horrors of antichrist; some of salvation, others of the walk, and others again of the hope. The Jews, the Gentiles, the church, all have their place. Then the distinctions begin to crowd upon us, when wants are met, conscience is exercised but cleansed, and the heart set upon Christ. Yet it is plainly not in the nature of things to be spiritually fit for understanding the scriptures with fulness before we have found rest in Christ; but when this is known by the new man, do not yield to the selfishness which would stop there, but let us use the peace and rest of faith to increase by the knowledge of God to "grow in grace and in the knowledge of our Lord and Saviour Jesus Christ."

Thus we shall soon learn the broad distinction, that to the Jew the evil denounced is of a much more external nature oppression, covetousness, idolatry. These are the great iniquities with which they were charged. These are not our characteristic perils, though of course we may fall into any of them. But in the New Testament we find another class of evil; namely, bad and false doctrine, which destroys communion and undermines and corrupts the walk. Such uncleanness of spirit does not seem spoken of in the Old Testament. Why? Because we stand in a new and peculiar place. We have doubtless all the benefit of the ancient oracles, but we have the special instruction, help, and joy of the New Testament, which those of old had not; and our calling, being a peculiar thing, requires therefore peculiar scriptures to give us the light that is wanted for the glory of God. I make this remark by the way. Hence the upshot of what I am saying is this, that there are certain moral immutable principles, and that they always abide. Consequently what is true from the first of Genesis remains true to the end of Revelation; but then we have our own peculiar words and exhortations given us. We must distinguish between old things and new. The general truths of God which direct the Jew or the Gentile are surely for the Christian, besides that calling of God in Christ Jesus which we now know in His name and by the Spirit of our God.

As Israel has the prominent place in Amos, so the converse is seen in Micah, who does not omit the kingdom of Samaria, but has Judah and Jerusalem as the prime objects of his expostulation. They pre-eminently are warned of those natural offences against the moral ways of God, which the false prophets bore with and even cherished. But they learn that their prophets shall be taken away from them. The prophets had flattered the people, prophesying smooth things and deceits. Of course they were not really servants of God, but from the mere school of prophets. When prophesying became traditional, it soon became corrupt. Those that God raised up extraordinarily dispensed the true light of God on the earth, and "Therefore thou shalt have none that shall cast a cord by lot in the congregation of Jehovah. Prophesy ye not, say they to them that prophesy: they shall not prophesy to them, that they shall not take shame." What they had misused they should lose.

Then comes a most animated appeal in the latter part of this chapter. "O thou that art named the house of Jacob, is the Spirit of Jehovah straitened? are these his doings? do not my words do good to him that walketh uprightly?" So we have a solemn call to them. "Arise and depart, for this is not your rest; it is polluted." Here is a grave and precious principle. The people of God are never to rest in that which does not suit Him. Jehovah decides that the only rest which He can sanction for them is the rest that is worthy of Himself. Hence from the beginning we see, graven even on the time which fleets away, that God, when He sanctified the seventh day as the sabbath of rest, gave a sure pledge that remains for His people to the end of the world. The sabbath consequently has a most important place in the order of God for man on the earth, as we learn from His word. But the Jew was always prone to be premature in looking for his rest. The same fault repeats itself in Christendom. But it is not so. Whatever we may have before God in Christ, we are still in scenes of war and labour. Our rest is not here; nor is it now. What do men flatter themselves they are going to bring about by discoveries and inventions? They hope that they may turn the moral wilderness of the world into a paradise, and thus find a present rest here. Is not this what they yearn after? Unconverted men, as the rule, are full of vaunt and vain glory: and I am afraid that too many of the converted yield to these fleshly dreams of the world. All will come to nought. The truth is that God means to effect rest; yet it will not be the fruit of man's work but of His own. It was after the six days in which He made heaven and earth that God sanctified His rest at first, and, as our Lord, "my Father worketh hitherto, and I work," He is still active, carrying forward the work of grace, the new creation; and after this is done the true and final rest of God will come, and the people of God shall share it the heavenly ones above, the earthly below. It is the earthly people who are addressed by Micah, and warned not to look for a rest before the Lord's time.

So no less but more shall Christians rest by and by. Our business is to work meanwhile. Now is the time for labour; now we must be sedulously beware of making a rest of our own. By and by we shall enjoy to the full the rest of God, when the true Captain of salvation shall lead us in, not anticipatively as now, but in actual and complete possession for the body as well as soul and spirit.

In order to bring in this rest the breaker must come up He who brings to nought every spurious rest. So in prophetic vision Micah sees. "The breaker has come up before them." "I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel." There will be none of the people left out when it is a question of introducing the rest of God. But the breaker must come before them. "They have broken up, and have passed through the gate, and are gone out by it: and their king shall pass before them, and Jehovah on the head of them." It will be the rest of God when He shall have dispelled all substitutes for it, and evidently set aside every hindrance and repaired all breaches, Himself joining His people and bringing them in, whether to the earthly or to the heavenly rest. For long war against God will have closed, and all the universe of God shall rest above and below. Such is the bright millennial day according to scripture.

In Micah 3:1-12 we have a still more solemn appeal directed to the heads and princes of the house of Israel. Now we know of course, that while all the people have their responsibility, the chief weight must necessarily be according to the position of individuals. Wickedness in him who holds an office of trust is worse, and justly dealt with as more serious, than the same evil would be in a subordinate person. Iniquity for instance in a judge has a graver character than dishonesty in an ostler or his master. Corruption or tyranny in a king is deeper guilt than delinquencies here or there in any of his subjects. It is granted that this may not suit the doctrinaires of the present day; but I hold to what God has laid down in scripture. People may give it up; but they will prove ere long that there is nothing like the truth of God. Now the word of God explicitly lays down these principles to which faith will adhere; and, whatever the inventions of man meanwhile, God will surely judge according to His own inflexible revelation, so that men will merely suffer the consequences of their own folly in departing from it. Consonant to this the prophet speaks in the opening of this chapter. "Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment?" The sin of the people had been exposed in the first two chapters; the sin of the heads comes forward here, and among them the wickedness of the prophets. "Thus saith Jehovah concerning the prophets that make my people err." What can be more delusive and fatal? It is bad enough when a man's will makes him err; how much worse when that which ought to be the strongest check on will and the surest guard of holiness impels him head-foremost into everything that is contrary to God.

Hence these false prophets were the mere instruments of the people, and Micah predicts that night shall be unto them instead of their pretended light. "Ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them." Nothing can be more magnificent than his figures; but, what is better, they are true. "Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God." Those who misguided others shall be left to their own delusions. They preferred darkness to light because their deeds were evil; and so Jehovah distinctly lets them know by Micah; for it is the prophet who speaks. "Truly I am full of power by the Spirit of Jehovah, and of judgment, and of might, to declare unto Jacob his transgressions, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. Therefore shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest."

Micah 4:1-13. And what next? Glorious news! God takes all into His own hand. As is commonly felt and said, "Man's extremity is God's opportunity;" so it will manifestly be in the latter day. How blessed to have believed before that day! The last day to man has always the sound of death and judgment: to him no funeral note so tremendous. At others he may find fuel for pride: this is a death-knell to himself, with an indescribable dread of eternity. The present day is always what man finds his joy and his activity in. The last day presents ideas confused no doubt, and not without popular error, but so far justly it is to man ominous of divine judgment; and this he dreads, not without reason. The last day to the believer is a prospect of perfect unending joy, blessedness, light, and glory. It is the day when righteousness and truth will have the upper hand; the day when man will be most truly elevated, because God is exalted; for how can there be real order and due honour if God have not His supremacy? Is it not the basis of rights that God should have His? This is exactly what will be vindicated in the last day; and therefore when God has His just place on earth as in heaven, man will have his true dignity secured; for assuredly God's delight is in the blessing of the creature. This is what love always devises, and if able effects; it delights in the good of the object it loves; and such is the feeling of God in respect of His creatures. Consequently when He is glorified, man will have the fulness of His blessing.

Hence therefore we do wait in hope for these last days, not the fond and baseless vision of man's vaulting presumptuous ambition, but the day when God, having put down corruption and lawlessness, shall establish His own way in the peaceful reign of the once despised but now and for ever exalted man, the Lord Jesus, Jehovah, Messiah of Israel, and Son of man.

This is what the prophet brings in: "But in the last days it shall come to pass, that the mountain of the house of Jehovah shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it." Instead of merely flowing down, which is the natural course of rivers, the peoples will flow up around the sanctuary of Jehovah, then indeed a house of prayer for all. The change will be supernatural everywhere. Heaven and earth will bear glad witness of the glory and the power of Jehovah, yet withal displayed in the man Christ Jesus, and in those that are His above and below. No room will be left for the idolizing of nature more than any other idol. That day will proclaim the Lord, making a clean sweep of what man prides himself in, and proving that, although man may have done his best, the time is come for God to show His incontestable superiority.

I am persuaded therefore, whatever may be the progress of the age, that not a single shred which gives room to boast of the first man will remain in the day of Jehovah. Take for instance the electric telegraph and the railways. I see no ground to believe that the Lord will condescend to have either used during the millennial reign. Do you suppose that divine power can or will not outdo any invention, let it be ever so prodigious in man's eyes? If they ask how these things can be, a believer need not be concerned to find an answer save that which revelation furnishes as to the fact itself. It is enough for him that he certainly knows God will put down self-exalting man and in that day exalt Himself. Not a single relic shall be left: God will make a tabula rasa of all the busy works of man on the earth for the last six thousand years, or at least since the flood; and He will show that, wherein man has most pride, God will do better. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life must pass away. Even the grandeur of nature as it is must fall, still more the imposing structures of man, petty in comparison: for what are their high towers and fenced, walls in presence of lofty hills and sublime mountains? Strong and stately ships shall be broken and pleasant pictures fade into nothingness. Jehovah alone shall be exalted in that day. Isaiah 2:1-22; Isaiah 3:1-26 says much but by no means all of the vast changes "that day" will introduce among things small and great. In fact the Lord will set Himself then to do everything here below in a way and to an extent suitable to His own glory. To my mind, there is no ground apparent for drawing the line of exceptions. Jehovah's exaltation to the exclusion of the first Adam has the widest application all by which man has sought to set himself up, and gain glory and delight yes, everything.

There is to be the shaking of the heavens and the earth, with the immense accompaniments and consequences of an act so solemn and unique. The day of Jehovah strikingly combines two things: that God will deal with the immense bounds of creation, the heavens and the earth, at the same time that He will stoop to deal with the pettiest fripperies of men and women. We are apt to connect the judgment of God only with things on a great scale, if indeed men think at all of the judgment of the quick. To counteract an impression so opposed to scripture I draw attention to this. Nothing will escape His eye and hand.

But then there will be moral changes of moment and of the highest interest, as here we read that "Many nations shall come, and say, Come, and let us go up to the mountain of Jehovah, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of Jehovah from Jerusalem. And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares." Such, according to the Bible, is the reign of peace then, and not before. All attempts of peace societies meanwhile are at best an amiable illusion, at worst an infidel confidence in man, always ignorance of God's word. They may possibly influence in isolated cases, though it may be doubted whether when kings or statesmen or countries have made up their minds to a policy which enlists general sympathy within their own spheres and with means adequate at their disposal, any such theories or sentiments will avail to hinder. It is certain that wars have their roots in the passions and lust of man: to escape the bad fruit you must first make the tree good. But the day of Jehovah will deal with man in righteousness and power, and peace will result according to His mind and glory.

Besides there will be outward plenty. A thought full of comfort it is that the day is coming when the earth with every creature of God shall yield its increase, not now the poor and stunted growth of hill and dale, but teeming harvests and rich fruits and flowers of sweetest odour and varied beauty in form or hue, which, if they show the hand of God now, as they surely do, nevertheless confess the blighting fall and curse in decay and death. Disappointment and sorrow meet one everywhere: scripture is plain as to both the cause and the effects. But it is equally plain that a Deliverer is coming for "that day," when "they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mouth of Jehovah of hosts hath spoken it."

What is weightier still morally, there will be a cessation of idolatry, "For all people will walk every one in the name of his god, and we will walk in the name of Jehovah our God for ever and ever. In that day, saith Jehovah, will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted." This is the Jewish people. "And I will make her that halted a remnant, and her that was cast far off a strong nation; and Jehovah shall reign over them in mount Zion from henceforth, even for ever." Such shall be the final restoration of Israel by divine grace and power. "And thou, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion." Not merely the first in the sense of being highest on the earth, but first also, it would seem, as renewing what was known in the days of David and Solomon. The first dominion they possessed then, for every Jew looked back wistfully to those bright days. They will return again, and yet more, under a greater than David or Solomon.

Meanwhile they taste sorrow, for Jehovah will surely deal in discipline with His people. He will not take them up and re-establish them without moral exercises and a deep spiritual process in their souls. This is now described. Also many nations shall be gathered. Not only will there be a question of sin raised in the breast of every Israelite then to be saved, but there will be outward distress under the retributive hand of God, when the nations gather with the thought to defile and destroy Zion. But Jehovah says, "They know not the thoughts of Jehovah, neither understand they his counsel; for he shall gather them as sheaves into the floor. Arise and thresh, O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass: and thou shalt beat in pieces many people [many nations], and I will consecrate their gain unto Jehovah, and their substance unto Jehovah of the whole earth. Now gather thyself in troops, O daughter of troops: he hath laid siege against us;" that is, against the Jew. It is the Assyrian who will then come up the last king of the north. "He hath laid siege against us." There is to be a future siege of Jerusalem when the Jews return in unbelief unto their land and God is beginning to work in some of their hearts. "He hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek."

Micah 5:1-15. The Jews once despised and insulted, rejected and crucified the Lord of glory, their own Messiah; and this is what brings in the wonderful prophecy that follows: "But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel." This is the judge of Israel already spoken of. Thus the second verse is unequivocally a parenthetic description of who this judge of Israel is. Though there may seem to be remarkable abruptness in the way it is introduced here, it is scarcely possible to doubt that what has been already explained gives the object and accounts for the manner of the prophet, and is the key to the passage. Why is it that the Lord allows the last siege of Jerusalem? He says it is because of their conduct towards their ruler and judge. Who was the judge? He was born in Bethlehem, but not this only, for "his goings forth have been of old from everlasting." He was a divine person. He in grace became a babe in Bethlehem; but He was Jehovah the true God of Israel. Then follows the conclusion of the sentence begun in the first verse. "Therefore will he give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel."

It is Zion "which travaileth." This is a most important statement to understand. When Christ, the judge of Israel, came the first time, they would not have Him, but contumeliously refused Him. The consequence of His death on the cross was that God raised Him from the dead, and He went up in due season to heaven. Christ ascended to the right hand of God, and there He began a new work, namely, the calling out of a heavenly people to share His portion on high. This is what is going on now. If we have Christ at all, we have Christ for heavenly glory; that is, a Christian has: and this is what we are if we have any living portion in Christ. But then He means to have an earthly people by and by, and consequently in the midst of this final siege of Jerusalem the judge of Israel will re-appear. He has given them up for the time because of their unbelief and rejection of Himself; but He does not give up for ever. "The gifts and calling of God are without repentance." As sure as He chose that people of old, He will renew His links with them by and by. But they are none the less allowed to suffer the consequences of their own mad and wicked rejection of the Messiah meanwhile; and when He comes back again, it will be in the midst of their bitterest sorrows. Under such circumstances she that travails will bring forth.

The end of her pangs will come through His grace, and the morning without clouds shall succeed the long night. Oh, how deep will be the joy when He whom they had rejected of old is once more restored to them, the Judge of Israel! when, instead of taking Jews out of their Israelitish position to bring them into the church of God begun at Pentecost and going on ever since, the remnant of His brethren shall return unto the children of Israel. They go back to their Jewish hopes. Such is the meaning of the third verse. The remnant of His brethren, instead of being taken out of their old associations and made Christians as now, will resume their place as children of Israel. For the earthly blessing, according to prophecy, there is nothing more important. It is impossible for a man to understand the verse, or expound it properly, who does not see the difference between the heavenly calling now and the earthly calling by and by. This is the reason why the Fathers felt such a difficulty, and went so far astray; for not one of them believed in the restoration of Israel; yet some of them had a measure of light; but they all slipped into the groundless conceit that the Gentile has displaced the Jew permanently, and the church and Israel are to be under the glorious reign of Christ on earth, I may say, jumbled strangely together. That is, it was the most incongruous mixture of heavenly and earthly things that can be imagined.

But the revealed truth is that the heavenly people will be on high, and the earthly people on the earth. All is perfect order in the mind of God as usual; and when the Lord will have finished His heavenly work He will come back as Judge of Israel. He is now Head of the church. On earth He will be the Messiah of the Jews, who will then resume their own earthly standing, instead of being absorbed into the church, as believers from among them are now. Next, we are told that "he shall stand and feed in the strength of Jehovah, in the majesty of the name of Jehovah his God; and they shall abide." Thus the Jews, instead of being swept out of their land, shall be once more settled in it; "for now shall he be great unto the ends of the earth." All their strength depends on His greatness. "And this man shall be the peace." He that is our peace in heaven shall be their peace on earth. "This man shall be the peace, when the Assyrian shall come into our land." How plain that the Assyrian is to re-appear for the final dealings of Jehovah at the end of this age, and even at the beginning of the new age! It confirms what we saw in Isaiah. Jehovah will have renewed His connection with Israel when the Assyrian comes up to meet his doom the head of the combined nations in the great confederacy which is broken just before the millennium.

Then we have this description pursued. "And the remnant of Jacob shall be in the midst of many people as a dew from Jehovah, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men." They shall bring fulness of comfort for the earth; but besides that they are to be as a lion. Now the church may and ought to be like dew, but I do not think nay am sure they are never called to be like a lion. Assuredly it would be hard for the most sprightly of popular preachers to elicit any tolerable spiritual significance out of the figure so as to suit the church The truth is, if we take the word of God as He has given it, all is plain; Israel are once more in question, for they will be charged with a judicial task on earth. "And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both "readeth down, and feareth in pieces, and none can deliver. Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off. And it shall come to pass in that day, saith Jehovah, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots: And I will cut off the cities of thy land, and throw down all thy strong holds." Graven images are to be destroyed, and vengeance taken on the heathen, such as they have not heard.

Then comes the conclusion of the prophecy. The first portion of it (Micah 6:1-16) is in part a most solemn pleading of Jehovah. "Hear ye now what Jehovah saith; Arise, contend thou before the mountains, and let the hills hear thy voice. Hear ye, O mountains, Jehovah's controversy, and ye strong foundations of the earth: for Jehovah hath a controversy with his people, and he will plead with Israel. O my people, what have I done unto thee?" Jehovah appeals to their own feelings of what is right. "O my people, what have I done unto thee? Wherein have I wearied thee? Testify against me. For I have brought thee up out of the land of Egypt and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam." Had He ever been but the same God?

And then the answer comes. "O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal; that ye may know the righteousness of Jehovah. Wherewith shall I come before Jehovah, and bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old? Will Jehovah be pleased with thousands of rams, or with ten thousand rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? He hath showed thee, O man, what is good; and what doth Jehovah require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" Very far from this was Israel's walk.

But nobody does so until he is brought in as a converted soul and receives the grace of God in Christ. It is impossible to act justly and to be really humble before God, until we have turned to Him in faith, though we may not yet have seen our sins covered by His grace, nor by any means clearly know that He will not impute iniquity to us. There is a real repentance wrought in the soul first; and Israel will be brought into this. It is faith which produces real repentance and true humility; where faith was not, we find to the end of the chapter the solemn proof of evil manifested in both people and king. Then the prophet takes the place of intercession. "Woe is me!" says he, "for I am as when they have gathered the summer fruits, as the grape-gleanings of the vintage: there is no cluster to eat: my soul desired the first-ripe fruit. The good man is perished." It is a plaint of the prophet which passes at length into a prayer. Then he describes in the most striking manner the fearful rupture of all bonds and the treachery prevalent among the Jews. "Trust ye not in a friend, put ye not confidence in a guide; keep the doors of thy mouth from her that lieth in thy bosom. For the son dishonoureth the father, the daughter riseth up against her mother, the daughter-in-law against her mother-in-law; a man's enemies are the men of his own house." It is a solemn thought that these are the words that Jesus applies to the effect of His message of the kingdom. What an awful proof of man's evil that the state of things which will bring God's final judgment of the Jew at the end is that which the Lord prepares the disciples to expect as the effect where this gospel is preached now. Nothing brings out the malice of the heart so much as the pressure of God's grace on men; nor does anything else expose a man to so much contempt or hatred; yet it is returning evil and nothing but evil for the greatest good that God ever gave man on the earth. Thus then the Christian ought to know all through his course on earth, as the godly Jew will know in the last day, what Micah shows us here. We anticipate everything as having Christ. We know the good in God and we know the evil in man even now. The Jew will have to learn it by and by, waiting a special time; the Christian knows it at all times, if faithful to Christ and the truth,

Then the prophet breaks out in noble words, warning the enemy not to rejoice, for Jehovah is going to espouse the cause of His people. Grant that they do not deserve it; but Jehovah is going to do it for His own mercy and word's sake. Accordingly we have "The nations shall see and be confounded at all their might: they shall lay their hand upon their mouth, their ears shall be deaf. They shall lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of Jehovah our God, and shall fear because of thee." The prophecy ends with the expression of his soul's delight in the forgiving grace of God to His ancient people. All the good He will do in the latter day is but the accomplishment of what He promised from the first: so blessed are the ways of God from beginning to end. He is the unchanging Jehovah spite of all the changes of His people.