Obedience to the Divine will.
"And we will walk in his paths." The idea is—living obediently to the will of God. Observe—
I. GOD HAS REVEALED HIS WILL UNTO MAN. "The Law has gone forth," etc. (Micah 4:8). The revelation of what God requires of his creatures has been given
II. TO OBEY THAT WILL INDICATES THE POSSESSION OF TRUE PIETY. Sincere piety does not consist in outward observances, although these have so high a value that we are not to "forsake the assembling of ourselves together" for Christian fellowship and teaching; nor does it consist in Church association, although there are many advantages resulting from Christians banding themselves together that thus they may be helpful to each other in the spiritual life, and by combined, action the more effectually do God's work; nor does it consist in the repetition of a Creed, however admirably conceived and expressed, and however desirable it may be for us to be well grounded in the foundation doctrines of our holy religion; but it consists in obedience to the will of God, and in seeking, like the great Exemplar, to act in harmony with God's holy Law.
"Nor name, nor form, nor ritual,
But simply following thee."
III. IN THIS OBEDIENCE LIES THE TRUEST WELL BEING BOTH OF THE INDIVIDUAL AND OF THE RACE. Walking in these paths, it is found that they are "right paths," that they yield "peace" and "pleasantness;" "mercy and truth" also abound to the obedient, whilst the wide adoption of this course by the children of men is pointed to as the token of the coming of "the latter day glory." "A world wide Christ-likeness is the great necessity. If, in imitation of him, there were truth on every tongue and kindness in every heart, gentleness in every spirit and obedience to God in every will, purity in every life and blamelessness in every character, the bloom and blessedness of Eden would be seen tomorrow," Too many, alas I still resolve that "they will walk every one in the name of his god" (Micah 4:5); but our hope for humanity lies in the growing number whose feet are being turned into "the ways of righteousness," and who are impelled to say, "And we will walk in his paths." "We will walk in the Name of the Lord our God forever and ever" (Micah 4:5).
Through trial to triumph.
There is a very natural connection between these and the previous verses. The seer has presented a glowing picture of the ultimate triumphs of the Messiah's kingdom. In choicest language he has unfolded the nature of the Messiah's rule, and the beneficent effects to be secured thereby. And now he reminds us that this victory should be won by suffering—that God's order is through trial to triumph. Notice—
I. THE EXPERIENCE OF SORROW AS PREPARATORY TO JOY; OF CONFLICT AS PREPARATORY TO VICTORY. (Micah 5:9-13; Micah 5:1.) Whatever view may be taken as to the true application of these verses, it is very clear that they refer to deep sorrow, through which the nation must pass before the manifestation of the true spiritual King whose coming is so clearly indicated in the chapter following. Captivity must be experienced; conflict must be engaged in with "many nations;" loss of rulers and leaders must be sustained; war an siege must be felt. Yet all these should prove but preparatory to the experience of joy and victory; they should be but as the pangs preceding birth; out of and following these throes there should come the establishment of a kingdom which should never be moved, and which their material kingdom, now being so shaken, even in its most prosperous and peaceful days only faintly symbolized. And this is ever the Divine order of procedure. It is the all-wise appointment of God that his servants should pass through trial and be made perfect through suffering. He takes the seed and plants it in rough soil, and as the result he causes to arise beauteous flowers. The tear often precedes the smile. The thick cloud gathers over our heads, and lo! afterwards the triumphant arch spans the sky, telling of the Divine faithfulness and love. We must suffer would we ultimately reign; we must bear the cross would we wear the crown. God's servants are soldiers, and the soldier must "endure hardness" (2 Timothy 2:3), and engage in sharp conflict ere he reaps the warrior's reward. His followers are trees of righteousness, and God prunes his trees that they may bring forth much fruit" (John 15:2).
II. STIMULATING THOUGHTS AMIDST THESE DARKER EXPERIENCES OF LIFE. Several such thoughts are suggested here.
1. There's "a needs be" for these sorrows. (Micah 5:10.) It is here declared that there was a necessity for the sorrows here predicted. The trials are referred to as experiences that must be, and that could not be avoided. The travail must be endured, the captivity must be experienced, the discipline must be passed through. The nation had woefully transgressed, and only thus could it be purged and purified. As the crushing of the seed results in a more abundant increase, so the oppression of God's servants should result in the upspringing of "the peaceable fruits of righteousness." "Of sorrow, sanctity is born." Here is one solution of "the mystery of suffering." It is designed to work purification; it is a healthful discipline. It is not that our Father-God is wanting in sympathy that we have to pass through adverse scenes, but because his sympathy is so large and so perfect that it extends to the whole of our being. When he says, "Be in pain," etc. (Micah 5:10), it is not that he does not feel with us, but rather because his sympathy is so large that he deigns to lift us up to a higher level, and to lead us to attain unto a purer and more perfect character and life; and hence, whilst "he will not break the bruised reed, nor quench the smoking flax," he will also "send forth judgment unto victory" (Isaiah 42:2, Isaiah 42:3).
2. There is an overruling Providence. (Micah 5:11, Micah 5:12.) In these verses the heathen nations are represented as encouraging each other to make a decisive onslaught, upon the favoured people, and as speaking as though, their plans, could very easily be executed, the overthrow of Judah be effected, and they gaze with satisfaction upon the downfall and desolation (Micah 5:11). But there was a higher than any mere human power swaying the destinies of the peoples of the earth. The Lord God omnipotent was reigning. He had his purposes and plans of which, the nations took no account, but which nevertheless were to be developed. And in the unfolding of these all the dark designs of the evil would be overruled, and whilst the nation of his choice should. thus be tried as by fire, and so have its dross consumes, they who, prompted by their own mercenary and ambitious ends, assaulted it, should be brought to utter confusion and shame (Micah 5:13). The world still abounds in evil doers who am pursuing their own ends, and that they may gain these are ever planning and contriving harm; but it may well comfort and strengthen our hearts, amidst the anxiety and distress such occasion, that there is still an overruling Providence guiding human affairs, and that under God's all-wise and loving direction good only shall eventually come to the good, whilst the counsel of the wicked shall perish, and the arm of their power be broken.
3. There is the Divine abiding presence. This is implied in Micah 5:9. The prophet, abounding in deepest sympathy with his people in their calamities, would, nevertheless, have them feel that they were not left utterly destitute; that, though earthly rulers had failed them, there was One who ever abides, and who, if they but trusted him, would bear them safely through all. He who had been the King and Guide of their nation before earthly monarch had ever been appointed over it (1 Samuel 12:12) would not forsake them now that human supports had given way, but would make their present sorrows to end in higher joy than they had formerly experienced (Hosea 13:9, Hosea 13:14). Nor need we fear in the time of trouble, so long as it remaineth that "the Lord of hosts is with us," etc. (Psalms 46:7).
4. There is ultimate deliverance. (Micah 5:10.) The Lord would assuredly "turn again the captivity of Zion" (Psalms 126:1-6). Through fire and through water they should be brought out into a wealthy place (Psalms 116:12). Weeping might endure for a night, but joy should come in the morning (Psalms 30:5). And so with his servants in every age. The way he would have us take, despite all its difficulties and discouragements, shall bring us at length to the palace and to our crown.
HOMILIES BY E.S. PROUT
A new Mount Zion.
The threat of Micah 3:12 has been fulfilled. Mount Zion, the glory of the nation on account of its situation, its buildings, its history, and its religious associations, has become as a forest, or as desolate heaps of ruins. But while the prophet gazes through the tears which patriotism and piety bring to his eyes, as in some dissolving view a new vision unfolds itself before him. Instead of a ploughed field and a ruinous mound, he sees an exceeding high mountain, a glorious city, and countless multitudes flocking towards it. It is the new Mount Zion.
I. ITS ELEVATION. There were other hills or mountains that already were or soon would be of note among men, such as the "high places" of a corrupt worship in Judaea and Samaria, the huge artificial hill of Babylon sacred to Belus, the acropolis of Athens, the seven hills of Rome. But this Mount Zion was founded on the summits of the world's loftiest heights, and towered above them all. Thus the mountain is seen to be spiritual and the elevation figurative. It is a vision of "the latter days," of the days of the Messiah, when the new kingdom of God is set up. Because it is "the mountain of the house of the Lord," it is thus exalted. Illustrate from Ezekiel's vision of the "very high mountain" (Ezekiel 40:2), and the sublime conclusion of it, "Jehovah-Shammah" (Ezekiel 48:35; and of. 1 Timothy 3:15). "This mountain of the Church of Christ transcends all laws, schools, doctrines, religions, synagogues, and philosophies, which seemed to rise among men like mountain tops" (Corn. a Lapide, in Pusey). It is "a city set on a hill."
II. ITS CONGREGATION. The prophet sees a stream of worshippers ascending that hill; not an unfamiliar sight in the old days of the literal Zion. But much earnestness is needed to scale this lofty mountain. And it is a miracle of grace that not only the chosen people of God, but "the peoples" of the world lying in wickedness, should be attracted by a Church so lofty and so pure. For, as the prophet watches, he sees strange companies gathering, of varied colours, costumes, and languages—negroes from Ethiopia, Chinese from the land of Sinim, and pale-faced strangers from the western isles of Europe. Contrast the mountain-like tower of Babel, man's scheme of unity, issuing in dispersion, and this Mount Zion, God's way of union, attracting a congregation from all kindreds and peoples and tongues (Isaiah 55:8, Isaiah 55:9). The prophet hears their language as they encourage one another," Come ye," etc. They thus confess:
1. Their ignorance. "He shall teach us of his ways"—a comprehensive term (Psalms 25:4, Psalms 25:8, Psalms 25:9).
2. Their dissatisfaction. Their old paths had been "broad;" "destruction and misery had been in them. Henceforth they desire to walk in other "paths," in God's way of holiness.
3. Their confidence; that the God of Jacob alone was both able and willing to supply their need. The prophet foresaw what Christ still more clearly predicted (Matthew 8:11, Matthew 8:12), and what we are seeing in these days of missionary enterprise.
III. ITS EMANATIONS. As light and heat stream from the sun, and fragrance from the flowers, so from this new Mount Zion, this city of God, there stream forth the very blessings which the nations need—truth, light, life. It is a Divine power that first draws this congregation towards the Church of Christ (John 6:44, John 6:45). And the blessings they need and receive are summed up in two terms.
1. "The Law." They receive it as a rule of life, as an ideal of daily conduct. It goes forth as a stream of blessing which can turn the wastes of heathen life into a paradise. But more than law is needed:
2. "The Word of the Lord." This is a more comprehensive term. It includes the revelation of his will, his mercy and grace, "the word of the truth of the gospel." This goes forth with all the attractiveness of a message of mercy (Luke 24:47, etc.), but also with all the authority of a law (Acts 17:30; 1 John 3:23). The preaching of the cross proves itself the power of God. This word of the Lord has free course and is glorified. No wonder that such blessings follow as are described in the following verses.—E.S.P.
The peaceable fruit of righteousness.
The wonders of Micah's vision (verses 1 and 2) are not yet at an end. He sees a succession of the most improbable and incredible events, as the nations return from their pilgrimage to the new Mount Zion to their distant capitals and homesteads. With those distant and "strong" heathen nations there are associations of horror and dread in the minds of the Hebrews, especially of the godly among them. Illustrate this from what we know through Hebrew prophets and historians of the Gentile nations near and afar off; e.g. border wars and frequent invasions of the Philistines (2 Chronicles 21:16, 2 Chronicles 21:17), Edomites, Ammonites, Moabites, and others (Psalms 83:1-18.; and cf. the impressive messages of judgment in Amos 1:1-15. and 2.). Egypt, at one time their oppressor or invader (2 Chronicles 12:1-16.), later on their untrustworthy ally, always the home of degrading idolatries (Isaiah 19:1-25.; Isaiah 30:1-7). Assyria, the seat of a relentless despotism, the captors of their northern brethren, casting its war cloud over Hezekiah's kingdom (Nahum 3:1-19.). Beyond these were the mountaineers of Media, the barbarous tribes of the far north, "Meshech and Tubal," and the sons of Greece in the distant west. The gloomy vision of Ezekiel (32) graphically describes how the sword and bloodshed are bound up with the histories of these and other nations. All these are seen welcoming a new King, who "shall reign in righteousness," new legislation and new customs. The strangest of all these new customs is that "the peoples that delight in war" are seen changing their weapons into instruments of peace, and enjoying a tranquillity equal to that of the palmy days of Solomon. The mystery is explained by the fact that the word of the Lord had gone forth from Jerusalem. We learn—
I. THE GOSPEL OF GOD PREPARES FOR THE REIGN OF GOD.
1. It reveals God's love. It thus comes as a revelation, startling, almost incredible to heathens, in whose minds lust not love, hatred not mercy, are bound up with their thoughts of God. That central verse of the New Testament (John 3:16), a "miniature Bible," as Martin Luther called it, applied by the Spirit of God, has broken many a rocky heathen heart, and opened the way for the blessings that God's love has prepared for sinful souls (1 John 4:19).
2. It inspires men's hope. Those who were once living "having no hope, and without God in the world," find that all things are become new. All the most bright and buoyant emotions, love, hope, joy, are called forth by the gospel of God. The brightest visions of a golden age in the future which heathen poets have sung about are seen to be possible under the reign of a righteous and merciful God. They are "saved by hope."
3. It awakens men's consciences. An educational process ensues. The dormant conscience is awakened; the blind conscience sees the light of truth; the blunt conscience is made sensitive and tender. Thus gradually things which were tolerated in the individual or the community are branded as unchristian, or even infamous. Illustrate from 1 Corinthians 5:1-13. and 6. In those whose spiritual education is most advanced, every thought is brought "into captivity to the obedience of Christ." Thus gradually the average standard of morality is raised first in the Church and then in the nation, and the gospel of God is seen to have prepared the way for the reign of God.
II. THE REIGN OF GOD WILL BE A REIGN OF PEACE. War is a terrible defiance of God and of his authority, and yet it is one of the most popular forms of wickedness. The press, the clubs, "the forces," often make it hard even for a government calling itself Christian to resist the gusts of popular passion which sweep nations into war. Even as late as 1882 we were told that on board the ironclads off Alexandria the countenances of the officers fell as the sight of a flag of truce made it possible that after all their new guns might not be tested by a bombardment. Yet even this unclean spirit will be exorcised by the power of the gospel of Christ, which has already been at work in many ways; e.g. "the truce of God" in the Middle Ages, providing for the suspension of hostilities during Advent, Lent, and other seasons; the sparing of the lives of prisoners; the care and kindness shown towards the wounded; the power of the public opinion, even of a minority, to restrain governments from hastily rushing into war; the introduction of arbitration, in which the British Government set so honourable an example at Geneva in 1872. In such cases it may be said that God, through the judgments of upright men, is called to "judge between many peoples," and "reprove" even strong nations when they wronged their neighbours. Thus gradually war will be banished, even as duelling and other abominations have been. "Fraternity" will be one of the watchwords of the future, and war will be regarded as fratricide. Lucian says of Christians, "Their first Lawgiver persuaded them that they are all brethren." Christianity is working towards the restoration of that ideal. Then Solomon's days shall be reproduced in more than their ancient glory. New princes of Sheba and Seba shall offer gifts at the court of the Prince of Peace, whose subjects shall "dwell safely, and be quiet from fear of evil." The glorious visions of Psalms 72:1-20.; Isaiah 60:1-22; etc; shall be fulfilled, "for the mouth of the Lord of hosts hath spoken it."
Learn:
1. That the only hope of true national righteousness is in the reign of Christ.
2. That the Christian who witnesses for unpopular truths is the noblest among patriots.
3. That the sanctification of individual souls through the power of the gospel is the surest method of securing the ultimate and universal reign of Christ on earth.—E.S.P.
The restoration of Israel.
It is the Gentile nations for whom the blessings of "the last days" have just been predicted (Micah 4:2-4). The new Mount Zion of the Messiah's days will have a magnetic power on "the East and the West" (Matthew 8:11; John 12:32). But Israel, through whom these blessings reach the nations, shall not be excluded from a share in them. Yet the form of the prediction reminds us of the abject condition of God's ancient people and of the gradual extension of the glories of Messiah's reign over them.
I. THEIR ABJECT CONDITION. They are described as:
1. Halting. This was the result of internal infirmity or of injury from without, or of both. The Jewish people at the advent were suffering both from ecclesiastical and moral corruptions, which made them figuratively like the folk at Bethesda, "halt, withered, impotent."
2. "Driven out." Multitudes had been driven out of their heritage in Palestine by the decrees of conquerors or the oppressions of foreign tyrants. Centuries before, Jeremiah had declared, "Israel is a scattered sheep; the lions have driven him away: first the King of Assyria hath devoured him; and last this Nebuchadrezzar King of Babylon hath broken his bones" (Jeremiah 50:17). In subsequent centuries similar captivities or oppressions were endured at the hands of the Ptolemies, the Seleucidae, the Idumeans, and the Romans. Those who remained were as strangers in their own fatherland. And soon a far more fearful catastrophe scattered them from one end of the heavens to the other, after the destruction of their city by the Romans.
"But we must wander witheringly
In other lands to die;
And where our fathers' ashes be
Our own must never lie:
Our temple hath not left a stone,
And Mockery sits on Salem's throne."
(Byron)
3. "Stricken of God, and afflicted." Unfaithful "shepherds" among their own rulers (Ezekiel 34:1-6) or heathen conquerors were the scourges; but "shall there be evil in a city, and the Lord hath not done it?" Devout men recognized this, and uttered such penitential wails as we find in Psalms 44:1-26; Psalms 74:1-23.; Lamentations 1:1-22; Lamentations 2:1-22; etc.
II. THEIR RESTORATION. The establishment of the new kingdom of God—Christ's kingdom—on Mount Zion was itself a pledge of the restoration of the Jews and of their participation in its blessings. For it could not be that Christ should reign over the Gentile nations and leave "his own people" (John 1:11) to perish finally in unbelief. This would be opposed both to the ancient promises of God (Isaiah 45:17; Isaiah 59:20, Isaiah 59:21, etc.) as well as to the predictions and the heart of Christ (Matthew 23:37-39). Yet there are stages in this process of restoration.
1. The halting ones are restored, but they are only a remnant. (Cf. Micah 5:3, Micah 5:7, Micah 5:8.) The immediate effect of the establishment of Christ's kingdom was seen in a great religious revival among the Jews from Pentecost onwards. But all the converts were but a remnant of the nation which, because of its unbelief, was "broken off" (Romans 11:1-5, Romans 11:17-20). Yet in the fact of the salvation of the few the Apostle Paul sees the pledge of the final salvation of the many.
2. The banished ones shall be made a strong nation. Trace St. Paul's inspired argument in Romans 11:1-36. till he arrives at the sublime conclusion in Romans 11:32-36. The nation's restoration to God will be accompanied by a restoration to their own land (Zechariah 12:10-14; Zechariah 14:8-11, etc.).
3. "The Lord shall reign ever them in Mount Zion." We look for the restoration of Israel to their Saviour and to their land as one of the marvellous evidences of the truth of the prophetic word which God is reserving for the scepticism of these latter days. We need not anticipate a literal and local throne of Christ at Jerusalem. But the Lord Christ, being enthroned in the hearts of his long faithless yet much beloved people, will as truly "reign over them in Mount Zion" as though they had his glorified humanity always manifested in their midst. And then his reign shall be "from henceforth, even forever." "I the Lord will hasten it in his time."
"O come, O come, Emmanuel,
And ransom captive Israel,
That mourns in lonely exile here
Until the Son of God appear.
Rejoice, rejoice: Emmanuel
Shall come to thee, O Israel!"
E.S.P.
Discipline and deliverance.
A glorious future has been held up to the view of the Jewish nation (Micah 4:6-8). It is like the ideals of peace and blessedness presented to all in the Word of God; like the visions of the heavenly glory set before even the most ungodly. Such promises are attractive; even the godless Jews in Micah's time would exult in the thought of "the former dominion," the days of David and Solomon returning to Zion. But the vision again changes. Cries of pain and distress are heard. There passes before the prophet's mind a view of the discipline and chastisement which must fall on the disobedient nation before the promised blessings can be enjoyed.
I. THE SALUTARY DISCIPLINE. In brief, vivid words a succession of calamities is sketched.
1. Their monarchy is overthrown. "Is there no king in thee?" Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah in succession were dethroned by foreign conquerors, and carried into exile. Many national premises and blessings were bound up with the name and family of David (2 Samuel 7:1-29), so that the loss of their king was no ordinary loss. He was their chief stay and "counsellor" (cf. Isaiah 9:6), "the breath of their nostrils" (Lamentations 4:20). No wonder their consternation and distress: "pangs," etc..(cf. Psalms 89:38-51). Thus one step in Divine discipline then and now may be the striking down to the ground of the chief objects of our confidence, the earthly props which we seek to substitute for God.
2. They are humiliated before their foes. They "go forth out of the city;" some in a vain attempt to escape, like Zedekiah and his troops (2 Kings 25:4-6); others as prisoners of war from a city which has capitulated and is being sacked by its conquerors. Illustrate from Lamentations 5:1-16. They are driven forth into "the field;" without shelter even from the elements unless in tents (contrast their former "ease in Zion," Amos 6:1-7, etc.); without the protection of the old towers and bulwarks in which they had prided themselves (Psalms 48:12, Psalms 48:13); without weapons or leaders, and thus exposed to any indignities that these conquerors choose to inflict upon them. Thus may it be with those whose way God "turneth upside down," stripping them of all their old sources of security—money, position, friends; turning them out of the "nest" in which they expected peacefully to spend the remainder of their days. Illustrate from contrasts in Job 29:1-25. and 30.
3. They are carried captive "even to Babylon." Babel in early days had been a symbol of a godless world power. It does not rise again on the Hebrew horizon till the days of Isaiah and Micah. Making friendly overtures to Hezekiah, it is presented to his view, by his faithful seer, as a distant, mysterious, hut formidable foe of the future—ignotum pro mirifico (Isaiah 39:1-8.). As the ten tribes had been carried captive to Halah and Habor and adjacent districts, so should Judah be taken "even to Babylon." Thus is it in God's discipline with his prodigals now. They may find themselves in "a far country," brought down to the lowest depth of humiliation, shut out from all earthly help, shut up to God. And even now, in the midst of the pleasures of sin, prophetic voices within may warn them: "Thou shalt go forth … thou shalt go even to—." The dreadful possibilities of judgment, whether in this world or another, may at times mar their peace. For, unlike the servants of God, they dare not say, "Things to come … are ours."
4. In the house of bondage pangs of sorrow must be borne. "Seventy years!"—a long lifetime of captivity. "Tribulation ten days!" a time of discipline indefinite to us, though fixed by the counsel of God. Those pangs will be "resistless, remediless, doubling the whole frame, redoubled till the end for which God sends them is accomplished, and then ceasing in joy" (Pusey). For the very term "daughter of Zion" suggests hope. It is a term of friendliness, like "Father of spirits" (Hebrews 12:9), which reminds us of the essential relations between us and our God, and gives us a pledge that in wrath he will remember mercy (cf. Isaiah 57:16).
II. "THE END OF THE LORD." Then and there the end for which the trials are sent will be reached, and deliverance will come. As with their king Manasseh, so shall it be with the nation. In their affliction they will seek the Lord (Jeremiah 29:10-13).
1. They shall be delivered. Set free from the burden of their sins, a burden too grievous to be borne; purged from idolatry; blessed with a revival of religion, as shown by a renewed regard to God's Law through the gracious work of his own "free Spirit" (Ezekiel 36:16-27).
2. They shall be redeemed from the hand of their enemies. God will visit them as their Goel, their Kinsman-Redeemer, who has not forgotten or forsaken them (Jeremiah 30:8-11). By the manifestation of his righteous grace and irresistible power they shall be "redeemed without money" (Isaiah 52:3), restored to their land and to the enjoyment of ancient privileges. Such is "the end of the Lord" in the discipline of life. The revelation of the Fatherhood of God in the Person of Christ and in his sacrificial death for the redemption of sinners assures us that he chastens "for our profit, that we may be partakers of his holiness." But it is only by sitting at his feet and learning of him, and thus being "exercised" by our trials, that we can hope to win from them "the peaceable fruit of righteousness" (Hebrews 12:9-11).—E.S.P.
HOMILIES BY D. THOMAS