Jerusalem the Metropolis of the World's Religion. The general character of this passage shows that it is later than Micah's time, e.g. the post-Deuteronomic conception of the Temple, so different from that of the previous section, and the kinship with the ideas of Deutero-Isaiah. The first three verses are found also in Isaiah 2:2-4 *; in both cases, this later prophecy has been inserted to soften the harshness of preceding threatenings. In the Messianic future (the end of the days; cf. Jeremiah 23:20; Hosea 3:5, etc.), Mount Zion shall be (supernaturally) made (physically) loftier than all other mountains, that the nations may stream to it as their religious centre. They will exhort each other to this pilgrimage (cf. Zechariah 8:22; Zechariah 14:16 f., Jeremiah 3:17; Psalms 8:7) that they may become Yahweh's disciples. Yahweh will thus become the recognised arbiter of the world, and there shall be universal peace (contrast Joel 3:10, and cf. 1 Kings 4:25; Zechariah 3:10). Micah 4:5 (mg.) seems a gloss on this glowing, never-realised vision, and says in effect, We, at any rate, will be loyal to Yahweh, whatever other peoples do.
Micah 4:1. But should be and. With the idea of the miracle cf. Zechariah 14:10, and note the feeling of Psalms 68:16; such transformations of nature belong to the Messianic cycle of ideas (cf. Isaiah 40:4) Ezekiel 47:1 ff., Zechariah 14:4 ff.).
Micah 4:2. of: lit. out of, for the law read mg.
Micah 4:3. reprove, as mg.
t (sing. with LXX).