มีคาห์ 4:10 วิจารณ์

Comparing this chapter with the close of the foregoing chapter, the comfortable promises here with the terrible threatenings there, we may, with the apostle, "behold the goodness and severity of God," (Rom 11:22), towards the Jewish church which fell, severity when Zion was ploughed as a field, but towards the Christian church, which was built upon the ruins of it, goodness, great goodness; for it is here promised, I. That it shall be advanced and enlarged by the accession of the nations to it (Mic 4:1, Mic 4:2). II. That it shall be protected in tranquility and peace (Mic 4:3, Mic 4:4). III. That it shall be kept close, and constant, and faithful to God (Mic 4:5). IV. That under Christ's government, all its grievances shall be redressed (Mic 4:6, Mic 4:7). V. That it shall have an ample and flourishing dominion (Mic 4:8). VI. That its troubles shall be brought to a happy issue at length (Mic 4:9, Mic 4:10). VII. That its enemies shall be disquieted, nay, that they shall be destroyed in and by their attempts against it (Mic 4:11-13).

INTRODUCTION TO MICAH 4 This chapter contains some gracious promises concerning the glory and happiness of the church of Christ in the last days; as of its stability, exaltation, and increase, and of the spread of the Gospel from it, Mic 4:1; and of the peace and security of it, and constant profession and exercise of religion in it, Mic 4:3; and of the deliverance of it from affliction and distress, and the ample and everlasting kingdom of Christ in it, Mic 4:6; and then follow some prophecies more particularly respecting the Jews; as that, though they should be in distress, and be carried captive into Babylon, they should be delivered from thence, Mic 4:9; and, though many people should be gathered against them, yet should not be able to prevail over them, but their attempts would issue in their own destruction, Mic 4:11.

Be in pain, and labour to bring forth, O daughter of Zion, like a woman in travail,.... Bear thy troubles and calamities, sufferings and sorrows, patiently, and expect deliverance from them, as a woman in such circumstances does: or, as some render it in the future, "thou shalt be in pain", &c. (y); and so is a prediction of their distress and captivity, which is expressed in plainer terms in the following clauses: for now shalt thou go forth out of the city; the city of Jerusalem; either by flight, in a private and secret manner, as Zedekiah and his princes, and part of his army did; or by force, being taken and led out by the enemy: and thou shalt dwell in the field; being turned out of their houses, they were obliged to lodge in the fields, while they were collected together, and in a body marched as captives to Babylon; and while on the road lay in the open fields, and not in houses, who had been used to dwell in a city, and in their panelled houses; but now even their city itself was ploughed like a field, as before predicted: and thou shalt go even to Babylon; to the city of Babylon, as their king did, and many of them also; and others of them into various parts of that kingdom: this is a clear prophecy of the Babylonish captivity, which came to pass upwards of a hundred years after this: there shalt thou be delivered; after seventy years captivity, by the hand of Cyrus; who taking the city of Babylon, and making himself master of the whole empire, delivered the Jews from their bondage, and gave them liberty to return to their own land: there the Lord shall redeem thee from the hand of thine enemies; the Chaldeans: and this was typical of the deliverance and redemption of all the Lord's people from the hand of all their spiritual enemies; from Satan and the world, law, death, and hell; by the blood of the great Redeemer, and near kinsman of his people, the Lord Jesus Christ. (y) "dolebis ac suspirabis", so some in Vatablus.

“Writhe and groan, O daughter Zion, like a woman in labor, for now you shall go forth from the city and camp in the open country; you shall go to Babylon, and there you shall be rescued.” The meaning is that you will go into captivity, people of Zion, to be deported to Babylon, but after years you will come back from there, not with the soldier hastening after you, but with that leader who by ascending into heaven made captivity his own prisoner. You will follow him together with Paul’s brothers-in-arms and the princes of our army, who captivate all minds to the respect of Christ.

(Verse 10.) Grieve and take action, daughter of Zion, like a woman in labor, for now you will leave the city and dwell in the country, and you will come all the way to Babylon; there you will be saved, there the Lord will redeem you from the hand of your enemies. LXX: Grieve and act courageously, daughter of Zion, like a woman giving birth, for now you will leave the city and dwell in the open field, and you will come all the way to Babylon; from there you will be saved, and from there the Lord your God will redeem you from the hand of your enemies. To whom it is commanded that she should grieve or give birth, and afterwards be brought forth, act courageously, it is not commanded in vain. But let her, enduring the pains patiently, go out of the city, and dwell in the plain or in the region, and come even to Babylon. And when she, sustaining captivity for sin, shall have borne what hath been inflicted on her bravely, then the Lord may deliver her, and her God may redeem her out of the hand of her enemies, that, being set free, she may say unto them that rejoice against her: 'Rejoice not against me, my enemy, because I have fallen; I shall rise again; although I have walked in darkness, the Lord is my light; I will bear the wrath of the Lord, for I have sinned against Him, until He justify my cause, and shall make my judgment, and bring me forth into the light, and I shall see His righteousness, and mine enemy shall behold it, and shame shall cover her.' (infra). And in the Psalms it is sung with a fitting voice: The Lord will not be angry forever, nor will he threaten forever (Psalm 102:9). And it belongs to the salvation of the one who is suffering to grieve and to act bravely, and Jesus, the son of Nun, is also a witness to this, to whom the Lord says: Be strong and act bravely (Joshua 1:1). But the daughter of Zion grieves and acts bravely because she has been cast down and has come out of the city naked, and she is being led captive into the field of Shinar, and she will be in Babylon until Zerubbabel comes and Ezra, whose name means helper, will deliver her from the hand of the Chaldeans. Since it is clear according to the literal meaning, it seems to me that the soul is understood to be expelled from the Church because of sin, and handed over to the enemy and avenger for the destruction of the flesh, so that the spirit may be saved by departing from the city which the force of the river delights, and not dwelling on the mountain where it was before, but in the plain, where the army of the Assyrians wanders, and being in the confusion of its vices, and after it has put on shackles, and has drawn the millstone, and has made flour for the Babylonians, to say upon returning to itself: How many hired servants of my father are filled with loaves, and here I perish with hunger! (Luke 15:17) And to welcome him as he returned to his father's house, and to be redeemed from the hand of a most harsh master. Let us take as an example what is commanded to the daughters of Zion, and it is said: Grieve and act manfully as a woman in labor, not for punishment, but for her benefit. Paul speaks to the Galatians: My little children, for whom I am again in the pain of childbirth until Christ is formed in you (Galatians 4:19). And he grieved for them for so long, and he gave birth to them again through repentance, who had perished through their transgression. If a physician is called to someone with a fever or a wound, they should say: Endure the pain and act courageously, quench your thirst, and bring a cautery, so that you may achieve a more certain recovery.

In the commencement of this chapter we have a glorious prophecy of the establishment and prosperity of the Messiah's kingdom; its peaceful character, increasing spiritual and political influence, ultimate universality, and everlasting duration, Mic 4:1-4. Then breaks in a chorus of his people declaring their peculiar happiness in being members of his kingdom, Mic 4:5. The prophet resumes the subject; predicts the restoration and future prosperity of Israel, Mic 4:6-8; and exhorts them not to be discouraged at their approaching captivity, as they should in due time not only be delivered from it, but likewise be victorious over all their enemies, Mic 4:9-13. These last verses, which evidently contain a prediction of the final triumph of Christianity over every adversary, have been applied to the conquests of the Maccabees; but the character and beneficial results of their military exploits, as far as we have any account of them, correspond but in a very faint degree to the beautiful and highly wrought terms of the prophecy. The first three verses of this chapter are very similar to the commencement of the second chapter of Isaiah; and the fourth, for beauty of imagery and elegance of expression, is not unworthy of that prophet.

There shalt thou be delivered - There God shall meet thee; and by redeeming thee from thy captivity, bringing thee back to thine own land, and finally converting thee unto himself, shall deliver thee from the burden of grief and wo which thou now bearest, and under which thou dost groan.

TRANSITION TO THE GLORY, PEACE, KINGDOM, AND VICTORY OF ZION. (Mic 4:1-13) Almost identical with Isa 2:2-4. the mountain of the house of the Lord--which just before (Mic 3:12) had been doomed to be a wild forest height. Under Messiah, its elevation is to be not that of situation, but of moral dignity, as the seat of God's universal empire. people shall flow into it--In Isaiah it is "all nations": a more universal prophecy.

Be in pain, and labour--carrying on the metaphor of a pregnant woman. Thou shalt be affected with bitter sorrows before thy deliverance shall come. I do not forbid thy grieving, but I bring thee consolation. Though God cares for His children, yet they must not expect to be exempt from trouble, but must prepare for it. go forth out of the city--on its capture. So "come out" is used Kg2 24:12; Isa 36:16. dwell in the field--namely, in the open country, defenseless, instead of their fortified city. Beside the Chebar (Psa 137:1; Eze 3:15). Babylon--Like Isaiah, Micah looks beyond the existing Assyrian dynasty to the Babylonian, and to Judah's captivity under it, and restoration (Isa 39:7; Isa 43:14; Isa 48:20). Had they been, as rationalists represent, merely sagacious politicians, they would have restricted their prophecies to the sphere of the existing Assyrian dynasty. But their seeing into the far-off future of Babylon's subsequent supremacy, and Judah's connection with her, proves them to be inspired prophets. there . . . there--emphatic repetition. The very scene of thy calamities is to be the scene of thy deliverance. In the midst of enemies, where all hope seems cut off, there shall Cyrus, the deliverer, appear (compare Jdg 14:14). Cyrus again being the type of the greater Deliverer, who shall finally restore Israel.

Glorification of the House of the Lord, and Restoration of the Dominion of Zion - Mic 4:1-13 Zion will eventually be exalted from the deepest degradation to the highest glory. This fundamental thought of the announcement of salvation contained in Mic 4:1-13 and Mic 5:1-15 is carried out thus far in Mic 4:1-13 : the first section (Mic 4:1-7) depicts the glorification of the temple mountain by the streaming of the heathen nations to it to hear the law of the Lord, and the blessing which Israel and the nations will derive therefrom; and the second section (Mic 4:8-13) describes the restoration of the dominion of Zion from its fallen condition through the redemption of the nation out of Babel, and its victorious conflict with the nations of the world.