SevenShepardsEightPrinces Micah 5

Question / Answer

# 12 - 1911

How shall one understand the meaning with the 7 ( seven ) shepherds and 8 ( eight ) principal men in Micah 5:5?

Ans»* Here is a question of Assur's opposition against God's kingdom movement. At the time, God, for the second time gathers and leads his scattered people, which are now in different countries, foward toward his determined goal.

The train is built, and the movement begins in the land of the North.

SEVEN different nationalities, represented by the shepards - leaders of people - take part in the movement, and each nationality has its ow principal man (prince-Swedish), who stand in defence for those who belong to his standard.

We understand that the 8th ( eighth ) principal man (fursten) stands in the forefront before all of them when everthing is in order.

We understand it to be an opposite to the power of opposition, as it is described in Rev. 17: 6-10.

Assur is affected first, so that he rises in opposition to make an end to the movement. Through the opposition he himself experiences, comes forth at last all of Babel's head powers, and as they come forth they meet within their respective people's shepards and principal men, who stand with and lead the Lords' hosts.

#5 - 1908 - S.S.: Why was the name Ephrath changed to Bethlehem?

Ans.: Bethel, where. God first visited Jacob and made a covenant with him laid close to iiphrath (Gen. 35:16) Rachel's death took place on the way between Bethel and Ephrath. With this being said, the two names were joined together.

Rachel gave birth to Benjamin and died. Ephrath means fruitful and Bethel - God's house, where they offered what was originally called God's bread (home)here of Bethlehem.

"Bethlehem Ephratah" ( Micah 5:2 ) points to an incident, connected with the toiling Jacob in the last work of the gospel which builds the shadow there in Jacob's history connected with the names.

#15 - 1906 S.T. Some time ago we believed, that Assur's falling into Ephraims land would open the way for the great people's train - how is this prophecy applied now?

Ans.: The prophecy with its fulfillment remains. The fault with us humans is that we draw the object too close to us and make applications too early.

The prophecy which speaks directly about Assur's invasion of Ephraim's land comes in Micah 5,

Read the first four verses and see that there are two acts which go before or links itself with Aasur's invasion.

The first one is that the woman gives birth to the child, and the second, that the child - the born ruler - shall come forth and rule in glory of God's name.

It is these two acts which put Assur in motion to seek, to root out the new and to the state power dangerous ruling work.

You notice that Assur is the ons which now suffers the most from the prophetic woman's formation. She is there, under the organization of Duman(we read this name "judgment", and the Russian word which answers to the word judgment is "Cudome" - Judgment gathering), so strong and mighty that she demands voting right to everyone for both men and women and demand that all lands be divided for those who till the land. That part of the same woman which now is developed in Ephraim's land stands far behind Duman. But there develops in Ephraim's land a class which we call the "prophetic embryo" - it is this embryo which is yet within Domen (?) - (judgment) womb(?), which will be born as the ruling power at the time the woman continues in the birth pangs-circumstances connected with pain and suffering for the "intagna domartade position". Their motherhood is acknowledged on the woman's side and the child's right to the kingdom inheritance on the child's side, and there takes place a solid and indelible union between these two related classes of people.

When Assur sees that such a union takes place, whose purpose it is to entirely make void his ruling power - then his anger is aroused and he invades Ephraim's land and means to forever put an end to all elements which strengthens Duman - Judgment.

#6 - 1901

k.E. asks; How shall one understand Micah 5:5? Many people and many nobles are denoted.

Ans.: The prophet exposes Assur's invasion in the land of kphraim and shows that at the time he believes he has gotten it under his power, shepherds and nobles come forth who arise against him and save Ephraim from his domination. To us this exposure reads: At the time the Russian gets Ephraim's power subdued, there arises a people within Ephraim and Manasseh as well as amongst the Finns, the Poles and other oppressed classes of people. Under the leadership of both spiritual and political leaders, they free themselves from the yoke they suffer under.

LOGOS or In What Our Faith Consists "In him was life; and the life was the light of men."

By C. AND J. LEE

Originally Published by THE PROPHETIC LIGHT WINNIPEG, CANADA ©1941, 1962, 2007

XVI Logos In the Form of a New Kingdom page 53

XVI. Logos In the Form of a New Kingdom The kingly center, which is to be formed through the Logos-development in the shape of a newborn, kingly child --an heir to the world-throne -- will, by means of its gradual conquest, finally bring forth a perfect kingdom. This might be seen clearly when the unfulfilled prophecy is compared with the related prefigures. We will follow the suggestions of the prophet Micah concerning the Logos-development as connected with "Bethlehem Ephratah." He says in the context: "Therefore will he (the Father of Israel) give them up (the dispersed tribes, constituting the working class of the nations) , until the time that she which travaileth hath brought forth (the woman described in Rev., chapter 12) : then the remnant of his (Ephraim's) brethren shall return unto the children of Israel" (like the brothers of Joseph came to him) . And he shall stand and feed in the strength of the Loin, 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: 3, 4.)

He thereafter sets down some of the circumstances that will prevail, assisting to bring forth the new governmental power: "And in this manner shall there be (to the people of the country where the prophetic center first materializes) peace: If Asshur should come (when the Logos-development materializes into the form of a kingly power) into our land; and if he should tread in our palaces." (Micah 5: 5, Hebrew-English Bible.)

This is by the prophet solemnly declared twice, and the second time he says: "Thus (a wonderful prospect of redemption appears to his mind) shall he deliver us from the Assyrian, when he cometh into our land (that of Ephraim) , and when he treadeth within our borders." (Micah 5: 6.)

Both Assyria (Asshur) and Nimrod are mentioned by the prophet in connection with the return journey of the Jacob family to their paternal inheritance. These two were founders of the world empire, where Jacob, generation after generation, has slaved. Now, when they are to be redeemed from their bondage, the powers of which Asshur and Nimrod are fathers, stand opposed to Jacob in order to prevent him from marching out.

The relation of Asshur to Ephraim at the end of the latter's captivity is seen to be repeated in the military forces of Russia, which, like the Assyrian power at the time Ephraim was carried into captivity, surround him on all sides. If we call the working masses of Sweden Ephraim we may point directly to the actual truth, and this, then, would mean that, at the time of restoration, the country where Ephraim is will be entirely overrun by Russian military forces, as did the Assyrian power inundate the land of Israel in the past.

But just then, when Ephraim's life is threatened from all sides, the Logos-power commences to shape itself into a sovereign power which vanquishes his enemies. And this not only his own enemies, but also those of his brethren, so that his conquering power, such as it has appeared in Gustaf Vasa and others of Ephraim's heroes, will manifest itself in an invincible kingly throne.

Through circumstances seven shepherds and eight princes are raised, and "they," says the prophet, "shall waste the land of Assyria with the sword, and the land of Nimrod (the entire great Babylon) with her own naked swords." (See marginal note.) Then is fulfilled the prophecy of king David concerning the saints, namely that: "Let the high praises of God be in their mouth, and a twoedged sword in their hand; To execute vengeance upon the heathen, and punishments upon the people; To bind their kings with chains, and their nobles with fetters of iron; To execute upon them the judgment written: this honour have all his saints. Praise ye the LORD." (Ps. 149: 6-9.)

Then "the rod of iron" will return over the head of those who so diligently have applied it over the head of the slaving Jacob. Then, through faith and the patience of the saints, the prophetic word will be fulfilled which says: "He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints." (Rev. 13: 10.)

"And," says the prophet, "the remnant of Jacob shall be in the midst of many people as a dew from the LORD, as the showers upon the grass, that tarrieth not for man, nor waiteth 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, both treadeth down, and teareth in pieces, and none can deliver. Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off." (Micah 5: 7-9.)

If with this we compare what it says in the preceding chapter, namely, Micah 4, which has connection with the passage quoted, the matter will be still more clearly explained.

It says: "In that day (in the last days) , saith the LORD, will I assemble her that halteth (the working class halting between Elohim and Baal) , and I will gather her that is driven out. (the remnant of Jacob's children) , and her that I have afflicted; And I will make her that halted a remnant (gather the seed of Abraham to the promised inheritance) , and her that was cast far off a strong nation: and the LORD shall reign over them in mount Zion (the might of the people in opposition to the Babylonian mountain) from henceforth, even for ever. And thou, 0 tower of the flock (unfortified tower) , the strong hold of the daughter of Zion, unto thee shall it come, the first dominion (the royal crown) ; the kingdom shall come to the daughter of Jerusalem." (Micah 4: 6-8.)

History will be repeated.

The kingly power of God, manifested when He led Israel out of the Egyptian bondage and into the land He had promised their fathers, will be linked with the remnant of Jacob, and by means of this power the whole world will be conquered.

The beginning of the development of this sovereign power will be painful, is therefore likened to the pains of a woman in confinement. No less suffering than that which threatens with death will have the effect to weld the remnant of Jacob with the invisible kingly power. The prophet is describing as follows the condition of the slaving masses when they unite individually with one another and collectively as a whole people with the prophetic word:

"Be in pain (caused by enemies at home and without, also by a general famine) , and labour to bring forth, 0 daughter of Zion (Zion in the completing act of prophecy) , like a woman in travail: for now shalt thou go forth out of the city (the organized kingdom of Babylon) , and thou shalt dwell in the field (in tents like Israel on their way to Canaan) , and thou shalt go even to Babylon (be made to feel the crushing weight of Babylon) ; there shalt thou be delivered; there the LORD shall redeem thee from the hand of thine enemies." (Micah 4: 10.)

There in the field, in the most unfortified condition, shall the kingly might of the Lord be revealed on behalf of and to the redemption of the toiling Jacob. The prefiguring work of this kingdom, or the kingdom in development by the first act of the Logos-power, is first seen in the work of agitation by Moses in Egypt, then in the more perfect organization accomplished in the wilderness. While the children of Israel were slaving in Egypt, they were without priest and king, and were then subject to both the priestly and kingly power of Egypt. Moses represented both these offices and the powers. He appeared against the priests (magi) of Egypt and convinced Israel that their God possessed the greater power. In his appearance before the king he did likewise. When Israel was organized into a kingdom, a special priesthood, with Aaron as the principal man or high priest, was ordained. But nevertheless the Lord manifested both the priestly and the kingly power through Moses, for

God said to the latter: "Aaron shall be to thee instead of a mouth, and thou shalt be to him instead of God." (Ex. 4: 16.)

This type shows that Logos, in the form of a new kingdom, develops from a personal center into a spiritual government, or, as Scripture terms it, "a royal priesthood." It is founded on and develops in the fulfillment of the Scriptural truths. The fear of God and zeal for the truth of the Word of God constitute the shaping power. The victorious voices, who first proclaim how they were redeemed through the blood of the Lamb (redeemed in an overwhelming manner) out of every kindred, and tongue, and people, and nation (where they have been in bondage), add:

"And hast made us unto our God kings and priests (a priestly kingdom) : and we shall reign on the earth." (Rev. 5: 9, 10.)

As a priestly kingdom they shall conquer the powers that be and in their place reign on the earth.

These two offices and powers appear still more distinctly united in the personified Logos, namely, the Son of man. His priestly power convinced in an overwhelming manner both the people and the priests that the God Who controlled Him was greater than the one they worshiped and called upon. However, it was not because of this they wanted to take His life, it was for the kingly power, which they suspected lay hidden behind His priestly superiority, and which now and then manifested itself.

His whole history shows that they feared the people would declare Him King, and that they, as a result of this, would be left "without land and people." Here is seen the embryo of the kingdom which in the realization of the Logos-act will take perfect form. There will be a great fuss concerning this very thing.