Micah 5:1 - Arthur Peake's Commentary on the Bible

Micah 4:6 to Micah 5:1. Exile and Restoration: Israel's Victory over the Nations. The reference to the Babylonian exile (Micah 4:10) shows that the passage is not earlier than the sixth century, Micah himself being concerned with Assyria, not Babylon. The sequence of thought is not clear, and it has been suggested that Micah 4:9 f. should precede Micah 4:6-8; Micah 4:11 ff. is apparently a distinct prophecy, describing a siege of Jerusalem which is eschatological rather than historic (cf. Ezekiel 38:1.). The paragraph opens with a prophecy of the restoration of the Messianic remnant (analogous to Micah 2:12 f.), the people being pictured as a lame, outcast, and suffering flock (cf. Zephaniah 3:19). Jerusalem, restored to her ancient sovereignty, is the tower of the flock (cf. 2 Chronicles 26:10), i.e. the watch-tower of Yahweh, its shepherd. In Micah 4:9 f. the daughter of Zion is described as going forth from her leaderless city into homeless exile (the absence of a human rather than of the Divine king-counsellor seems intended, though cf. Jeremiah 8:19). Her sorrows are compared, as often (cf. Jeremiah 4:31) with those of a travailing woman; yet Yahweh shall rescue her from her captivity. In Micah 4:11 ff. there is an apocalyptic vision of the final gathering of heathen forces against Jerusalem, eagerly seeking to desecrate her (by forcing their way in); but, in reality, Yahweh has gathered them for Zion to destroy them utterly, goring them with her horns (Deuteronomy 33:17), threshing them with her hoofs (Deuteronomy 25:4), and devoting their possessions to Yahweh (cf. 1 Samuel 15:3 mg.). For the figure of the threshing-floor, here employed, see Thomson, The Land and the Book, pp. 538ff. The closing verse of the paragraph (Micah 5:1) is obscure; as it stands, Zion is the daughter of troops, and is bidden to oppose the besiegers, who have insulted Israel's king, here called judge, as in Amos 2:3 (for smite. upon the cheek, see 1 Kings 22:24; Job 16:10). Marti and others follow Wellhausen's easy emendation of the first clause, viz. Now cut thyself grievously (i.e. in sign of mourning; cf. Deuteronomy 14:1, p. 110), and regard the verse as a gloss on Micah 4:10.