Micah 5:1a Now muster troops for yourself, O daughter of troops!
Micah 5:1a X-yiqtol עַתָּה֙ תִּתְגֹּדְדִ֣י בַת־גְּד֔וּד
Micah 5:1b He has set a siege against us.
Micah 5:1b X-qatal מָצֹ֖ור שָׂ֣ם עָלֵ֑ינוּ
Micah 5:1c With the scepter they will strike the judge of Israel upon the jaw.
Micah 5:1c X-Yiqtol בַּשֵּׁ֙בֶט֙ יַכּ֣וּ עַֽל־הַלְּחִ֔י אֵ֖ת שֹׁפֵ֥ט יִשְׂרָאֵֽל׃ ס
Micah 5:2a And you, O Bethlehem Ephrathah, [though you] are insignificant among the thousands of Judah,
Micah 5:2a We-X-SNC וְאַתָּ֞ה בֵּֽית־לֶ֣חֶם אֶפְרָ֗תָה צָעִיר֙ לִֽהְיֹות֙ בְּאַלְפֵ֣י יְהוּדָ֔ה
Micah 5:2b From you will go out for me [one who] is a ruler in Israel
Micah 5:2b X-Yiqtol מִמְּךָ֙ לִ֣י יֵצֵ֔א לִֽהְיֹ֥ות מֹושֵׁ֖ל בְּיִשְׂרָאֵ֑ל
Micah 5:2c and whose going forth [is] from old, from ancient/eternal days.
Micah 5:2c participial clause וּמֹוצָאֹתָ֥יו מִקֶּ֖דֶם מִימֵ֥י עֹולָֽם׃
Micah 5:3a Therefore, he will give them over until the time when the woman in labour has given birth,
Micah 5:3a conj-Yiqtol+X-Qatal לָכֵ֣ן יִתְּנֵ֔ם עַד־עֵ֥ת יֹולֵדָ֖ה יָלָ֑דָה
Micah 5:3b and the remnant of his brothers will return to the sons of Israel.
Micah 5:3b We-X-Yiqtol וְיֶ֣תֶר אֶחָ֔יו יְשׁוּב֖וּן עַל־בְּנֵ֥י יִשְׂרָאֵֽל׃
Micah 5:4a And he will stand and he will pasture his flock in the strength of Yahweh, in the majesty of the name of Yahweh his God.
Micah 5:4a We-Qatal [x2] וְעָמַ֗ד וְרָעָה֙ בְּעֹ֣ז יְהוָ֔ה בִּגְאֹ֕ון שֵׁ֖ם יְהוָ֣ה אֱלֹהָ֑יו
Micah 5:4b and they will dwell [securely], because at that time his greatness will extend to the ends of the earth.
Micah 5:4b We-Qatal וְיָשָׁ֕בוּ כִּֽי־עַתָּ֥ה יִגְדַּ֖ל עַד־אַפְסֵי־אָֽרֶץ׃
Micah 5:5a And this one will be peace
Micah 5:5a Weqatal וְהָיָ֥ה זֶ֖ה שָׁלֹ֑ום
Micah 5:5b when Assyria comes into our land,
Micah 5:5b Renom-ki-Yiqtol אַשּׁ֣וּר ׀ כִּֽי־יָבֹ֣וא בְאַרְצֵ֗נוּ
Micah 5:5c We-ki-Yiqtol וְכִ֤י יִדְרֹךְ֙ בְּאַרְמְנֹתֵ֔ינוּ
Micah 5:5c and when he marches into our palaces.
Micah 5:5d We-Qatal וַהֲקֵמֹ֤נוּ עָלָיו֙ שִׁבְעָ֣ה רֹעִ֔ים וּשְׁמֹנָ֖ה נְסִיכֵ֥י אָדָֽם׃
Micah 5:5d and we will raise against him seven shepherds and eight princely men
Micah 5:6a And they will pasture [feed, shepherd or break, afflict] the land of Assyria with the sword, and the land of Nimrod with/at its openings [i.e., the sword's unsheathing or the country's gates: The EVV are divided between the two understandings].
Micah 5:6a We-Qatal וְרָע֞וּ אֶת־אֶ֤רֶץ אַשּׁוּר֙ בַּחֶ֔רֶב וְאֶת־אֶ֥רֶץ נִמְרֹ֖ד בִּפְתָחֶ֑יהָ
Micah 5:6b And he will deliver from Assyria, when he comes into our land, and marches into our territory.
Micah 5:6b We-Qatal וְהִצִּיל֙ מֵֽאַשּׁ֔וּר כִּֽי־יָבֹ֣וא בְאַרְצֵ֔נוּ וְכִ֥י יִדְרֹ֖ךְ בִּגְבוּלֵֽנוּ׃ ס
Micah 5:7a And the remnant of Jacob will be in the midst of many peoples,
Micah 5:7a We-Qatal וְהָיָ֣ה ׀ שְׁאֵרִ֣ית יַעֲקֹ֗ב בְּקֶ֙רֶב֙ עַמִּ֣ים רַבִּ֔ים
Micah 5:7b like the mist from Yahweh, like abundant showers upon the herbage,
Micah 5:7b Ki-SNC כְּטַל֙ מֵאֵ֣ת יְהוָ֔ה כִּרְבִיבִ֖ים עֲלֵי־עֵ֑שֶׂב
Micah 5:7c which will not wait for man, which does not delay for the sons of Adam.
Micah 5:7c Rel-lo-Yiqtol אֲשֶׁ֤ר לֹֽא־יְקַוֶּה֙ לְאִ֔ישׁ וְלֹ֥א יְיַחֵ֖ל לִבְנֵ֥י אָדָֽם׃
Micah 5:8a And the remnant of Jacob will be among the nations, in the midst of many people,
Micah 5:8a We-Qatal וְהָיָה֩ שְׁאֵרִ֨ית יַעֲקֹ֜ב בַּגֹּויִ֗ם בְּקֶ֙רֶב֙ עַמִּ֣ים רַבִּ֔ים
Micah 5:8b like a lion among [the] beasts of [the] forest, like a young lion among the flock of sheep,
Micah 5:8b Ki-SNC כְּאַרְיֵה֙ בְּבַהֲמֹ֣ות יַ֔עַר כִּכְפִ֖יר בְּעֶדְרֵי־צֹ֑אן
Micah 5:8c which if he passes through, also tramples and devours
Micah 5:8c Rel-Qatal` אֲשֶׁ֧ר אִם עָבַ֛ר וְרָמַ֥ס וְטָרַ֖ף
Micah 5:8d and there is no deliverer.
Micah 5:8d We-SNC וְאֵ֥ין מַצִּֽיל׃
Micah 5:9aYour hand will be raised against your adversaries,
Micah 5:9a Yiqtol-Juss תָּרֹ֥ם יָדְךָ֖ עַל־צָרֶ֑יךָ
Micah 5:9b and all your enemies will be cut off.
Micah 5:9b We-X_Yiqtol וְכָל־אֹיְבֶ֖יךָ יִכָּרֵֽתוּ׃ פ
Micah 5:10a And it will be, in that day, an oracle of YHWH,
Micah 5:10a We-Qatal וְהָיָ֤ה בַיֹּום־הַהוּא֙ נְאֻם־יְהוָ֔ה
Micah 5:10b [that] I will cut off your horses from your midst, and I will destroy your chariots.
Micah 5:10b We-Qatal (x2) וְהִכְרַתִּ֥י סוּסֶ֖יךָ מִקִּרְבֶּ֑ךָ וְהַאֲבַדְתִּ֖י מַרְכְּבֹתֶֽיךָ׃
Micah 5:11a And I will cut off the cities of your land,
Micah 5:11a We-Qatal וְהִכְרַתִּ֖י עָרֵ֣י אַרְצֶ֑ךָ
Micah 5:11b and I will throw down all your fortifications.
Micah 5:11b We-Qatal וְהָרַסְתִּ֖י כָּל־מִבְצָרֶֽיךָ׃
Micah 5:12aAnd I will cut off sorceries from your hand,
Micah 5:12a We-Qatal וְהִכְרַתִּ֥י כְשָׁפִ֖ים מִיָּדֶ֑ךָ
Micah 5:12b and soothsayers will not belong to you.
Micah 5:12b We-X-lo-Yiqtol וּֽמְעֹונְנִ֖ים לֹ֥א יִֽהְיוּ־לָֽךְ׃
Micah 5:13a I will cut off your idols and your pillars from your midst,
Micah 5:13a We-Qatal וְהִכְרַתִּ֧י פְסִילֶ֛יךָ וּמַצֵּבֹותֶ֖יךָ מִקִּרְבֶּ֑ךָ
Micah 5:13b and you (pl) will not bow down again to the work of your hands.
Micah 5:13b We-lo-Yiqtol וְלֹֽא־תִשְׁתַּחֲוֶ֥ה עֹ֖וד לְמַעֲשֵׂ֥ה יָדֶֽיךָ׃
Micah 5:14a I will pull up your Asherah from your midsts
Micah 5:14a We-Qatal וְנָתַשְׁתִּ֥י אֲשֵׁירֶ֖יךָ מִקִּרְבֶּ֑ךָ
Micah 5:14b and I will exterminate your cities.
Micah 5:14b We-Qatal וְהִשְׁמַדְתִּ֖י עָרֶֽיךָ׃
Micah 5:15a And I will do vengeance in anger and in rage on the nations which did not listen.
Micah 5:15a We-Qatal וְעָשִׂ֜יתִי בְּאַ֧ף וּבְחֵמָ֛ה נָקָ֖ם אֶת־הַגֹּויִ֑ם אֲשֶׁ֖ר לֹ֥א שָׁמֵֽעוּ׃ ס
The survival stories one hears in the midst of disasters are amazing. Mind you, the devastation is horrible. The number who perish far outweigh the number who are saved. And we rightly wish the whole thing never to have happened. But, even so, again and again we are confronted with remarkable stories or survival: Stuart Diver pulled out of the wreckage of Thredbo; amazing stories of being spared by the tsunami, clinging to coconut trees, on the top floor of their hotel above the carnage; of bushfire which miraculously passes by some, only to consume others; one earthquake survivor pulled out alive from the rubble, a small comfort for the rescuers as the thousands of bodies pile up. Yet, these stories of survival capture the hearts of nations. They give weary rescue workers the impetus to keep going. Maybe there will be another amidst the devastation? Maybe one more? Maybe there is some hope, even here, in the midst of so much death.
It is this hope that Micah gives his people for the coming disaster. Yes, there will be slaughter and carnage. But there will also be a remnant. Many will perish. But a remnant will remain, because of the mercy of Yahweh. And this is the word of hope for the people.
As we look at Micah 5, we see three oracles. They are three responses to the Assyrian invasion and siege of Jerusalem that occurred in 701BC. Micah is the messenger of 'God not happy'.
Micah’s first message is ‘crime and punishment’. Judah and Israel will be punished. Why? Because they’ve been unfaithful to Yahweh their God. Chapters 1 to 4 paints a sad picture of life in Israel and Judah. Ethical and religious life among God’s people was at a very low ebb, and God takes it all so personally.
Idolatory is rife (1:7). In breach of the second command, they have filled their cities with images.
They have stockpiled chariots and horses (1:13). God said, ‘don’t multiply horses, don’t go back to Egypt for them’ (Deut 17:16). But Israel and Judah have ignored God. They both depend on their military strength, not their God.
God’s people are also greedy. In our house we’ve got a rule, ‘one cuts, the other one chooses’. It leads to a fair result most times. God originally parceled out the promised land. So you can’t complain about it being unfair. But for the rich, it soon wasn’t enough. They understood the channel 10 infomercials, that the key to financial security is real estate investment: increase your portfolio of investment properties, then retire early. So fellow citizens lost their houses. And there were nasty eviction scenes, with the sheriff executing an eviction warrant on a mum and her children in winter: it never looks good on evening TV (2:9).
And for them, like for the baby boomers, food became the new sex: good wine, fine beer, only the best (2:11). These rich people enjoyed the trappings of culture and success. In fact, the rich and ruling classes are portrayed as chopping up the people as meat for the pot, and feasting on their flesh (3:1-4). The ruling classes are driven by their appetites. Their ministers preached ‘peace’ on a full belly (3:5), but wrath and retribution when the offertory is down. Rulers and judges and preachers take bribes (3:11). It was cash for comments, and God wasn’t happy.
This state of affairs explains Micah chapter 5 verse 1: "Marshal your troops, O city of troops, for a siege is laid against us. They will strike Israel's ruler on the cheek with a rod" (Micah 5:1 NIV). Here is the familiar pattern we see in the Old Testament. God cares about sin, so sin is visited by God’s judgment. The Northern Kingdom was no more. The rest of Judah was ravaged. None of her fortified cities survived. Only Jerusalem remained, and she is promised a siege, for she has shared in Samaria’s sins.
And we know Jerusalem actually got a seige. You can read Isaiah 36 and 37 or 2 Kings 18 and 19 to find out about it. After Assyria smashed Samaria, she amassed a huge army and surrounded Jerusalem. Their messengers humiliated Hezekiah, king of Jerusalem. And Hezekiah was powerless to do anything about it. Assyria is the school yard bully, sitting on the chest of the skinny little kid with his arms pinned to the ground, getting hit in the face.
However, in their arrogance, Assyria also blasphemed Yahweh, and in doing this they picked one fight too many. And so we see the pattern continue – which is the pattern of the Old Testament. Sin leads to judgment, but God gives grace in the midst of just judgment. We know that Yahweh brought about a great victory in the midst of the siege. On one night, God’s angel destroyed 185,000 troops.
In verses 2-6, again we see the judgment. In chapter 6:3, Israel will be abandoned. Indeed, it seems that there will be an exile, because in verse 3 there will also be a return. That happened to substantial numbers of Jews outside of Jerusalem. And we also know that it happened to all of Judah about a hundred years later. In chapter 6:5, Assyria will invade Judah. This is the reality for Jerusalem. There is no getting away from it.
But in verses 2-6, there is also hope in the midst of and beyond the judgment. For Micah promises a Ruler who will stand and shepherd the flock. In the midst of humiliating treatment of Jerusalem’s King, God will bring a ruler from Judah universally acknowledged as Shepherd, verse 2: "But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times" (NIV).
From little things big things grow. The King of Jerusalem has been humiliated. He is powerless and insignificant. But from insignificant Bethlehem, the ruler will come. Bethlehem was where David was born, and where David lived and shepherded his sheep. David will return. The royal blood of Judah will run through this new David’s veins. His lineage will be ancient and his claim to the throne impeccable. He will gather his brothers, verse 3, as David did, and verses 4 and 5: "He will stand and shepherd his flock in the strength of the LORD, in the majesty of the name of the LORD his God. And they will live securely, for then his greatness will reach to the ends of the earth. And he will be their peace" (NIV).
This shepherd won’t chop God’s people for the pot to feed on their flesh, like the false prophets of Micah’s day, or like the evil kings who Judah and Samaria knew so well. They were false shepherd, thieves who only came to steal and destroy. They cared nothing for the sheep. But this ruler is the good shepherd. The good shepherd doesn’t take the lives of his sheep. The good shepherd wants the sheep to live securely. He wants them to have life, and have it to the full. In fact, he will lay down his life for his sheep, just as David did, when he took his life into his hands and fought his people’s enemies.
So it is not surprising that the greatness of this good shepherd will reach the ends of the earth. The good shepherd is the universal pastor, the global bishop, if you like. The world is his parish, because it is not enough for him to shepherd Jerusalem, or Judah, or Israel. He has other sheep that are not of this sheep pen. Far away from Jerusalem, at the very corner of the globe, he has other sheep. And the good shepherd must bring them in also so there can be one flock and one shepherd. And once the shepherd has brought his scattered sheep together, then his sheep will have peace. Because they have the Shepherd, and the Shepherd is their peace. As Paul says to those who were once separated from the messiah, the Christ, Ephesians 2:13-18:
13 But now in Christ Jesus you who once were far away have been brought near through the blood of Christ. 14 For he himself is our peace, who has made the two [Jew and Gentile] one and has destroyed the barrier, the dividing wall of hostility, 15 by abolishing in his flesh the law with its commandments and regulations. His purpose was to create in himself one new man out of the two, thus making peace, 16 and in this one body to reconcile both of them to God through the cross, by which he put to death their hostility. 17 He came and preached peace to you who were far away and peace to those who were near. 18 For through him we both have access to the Father by one Spirit. (NIV)
Ultimately, this shepherd will bring peace by laying down his life for his sheep. Until he comes, Israel will to a certain extent be abandoned (5:3). It is not a complete abandonment. They will have sufficient undershepherds during the Assyrian invasion. I take it that these are the 7 shepherds, the 8 rulers. The Shepherd David will be there in some way until his greater Son comes. And when the Babylonian threat materializes into exile, the remnant will not be absolutely bereft. There will be leftovers after a ravenous Babylon gorges itself on Jerusalem.
But ultimately, the answer to the Assyrian threat, and the answer to the Babylonian exile, the answer to life in post-exile Jerusalem, is Christ. Until the Christ comes to shepherd his people, everything is in a ‘holding pattern’. God appoints locums to keep the parish ticking over in maintenance mode, waiting, waiting, waiting for the new man to come. The ultimate hope is Christ, even to the Assyrian invasion, and even if his coming is far away.
It is a little strange, isn’t it, that Micah’s answer to the Assyrian threat is ‘Messiah’. The Assyrian army is banging on the door, humiliating King Hezekiah and profaning God. And Micah’s bottom line answer is ‘Christ’, a Christ whose coming to Bethlehem is still 700 years away.
It seems to make pastoral counseling very easy. Assyria’s banging on the door! Jerusalem flattened. We’ll be going into exile in Babylon! Don’t worry, the shepherd is coming. It might be 700 years away, but never mind. Jesus is the reason for the season. Your wife left you, your boyfriend dumped you? The Messiah is coming. You’ve lost your retirement savings in the GFC? With Jesus you have treasure in heaven. Your house burnt down in the bushfires! Don’t worry, Jesus will bring a bigger bushfire when he returns! You’ve loved one has died! Jesus is the resurrection and the life.
No doubt, we do have to do more than toss out glib formulaic answers to show how Christ’s coming answers these very real human problems. But I actually think it’s true. Whether it is the Assyrian invasion, a relationship breakdown, the loss of our property, or a bereavement, the ultimate answer and solution is found in Christ. And everything else we offer is first aid: necessary as an initial response, of course, but ultimately they are band aid and patch up jobs that won’t save the patient. Only Jesus and the gospel can bring restoration and healing that lasts into eternity.
Verses 1-6 offers us a challenge. We don’t yet see Christ’s rule over the universe. We don’t know it now in it’s completeness. But we like Hezekiah and his people, in the midst of our real struggles and difficulties, must long for Christ’s appearing, and see that his coming is the ultimate answer to our present problems. And that, I think, will give us some perspective.
As we turn to Micah 5:7-9, we see the prophet speaking to God’s people when they are in a situation they would not have wished for themselves. They are called ‘the remnant’.
Those of you into sewing and visiting Spotlight know what a remnant is. It is the offcuts, the end of the roll, the piece of cloth that no-one can use any more. So they sell it off cheap to people making a quilt. It’s the carpet square the grandfather buys for the doll’s house he’s making his grandchildren. Micah is speaking to a situation when all that’s left of Israel are the offcuts. They are now only a remnant. And so it speaks to a situation where Israel’s glory is gone. The glory days have passed Israel by. She is no longer a great nation, but she has received punishment from her God.
Let me read for you Micah 5 verses 7: "The remnant of Jacob will be in the midst of many peoples like dew from the LORD, like showers on the grass, which do not wait for man or linger for mankind" (NIV). Only a remnant is left. The rest of the roll is gone.
Israel now is like leaven. We don’t use leaven anymore because we make bread with yeast, but leaven is a small bit of last week’s dough that’s started to go off. The rest of last week’s bread is eaten. All you’ve got left of it is a bit of dough, and that’s fermenting. But this left over bit of dough it is very important. Because without it, your bread won’t rise, you’ll have leb bread: good for pizzas and kebabs and wraps, but not so good for cut up sandwiches. But once you knead the leaven into this week’s dough, you’ll get nice fluffy bread. So leaven is a good thing. And the remnant too is portrayed a good thing for the nations amongst whom they have been scattered.
They are described as ‘dew from the lord’, like ‘showers on the grass’. They are a nourishing, vitalizing, vivifying, life giving influence on the nations. And that is exactly what they were always meant to be. God chose Israel for the very purpose to be a kingdom of priests, mediating the knowledge of God to all of God’s world (Exodus 19:5-6).
Unfortunately, however, it is only after God has judged them that they begin performing that role. And how like us that is! Often it is only after the sleepy and self-satisfied church loses what it worked so hard to keep – either its position in society, it’s privileges, or its property – that it gets on with the work of being a kingdom of priests, declaring the praises of the one who called them out of darkness into God’s wonderful light (1 Peter 2:9). But the remnant is portrayed not just a blessing for the nations.
It is also a cursing, an agent for judgment, verses 8 to 9: "The remnant of Jacob will be among the nations, in the midst of many peoples, like a lion among the beasts of the forest, like a young lion among flocks of sheep, which mauls and mangles as it goes, and no one can rescue. 9 Your hand will be lifted up in triumph over your enemies, and all your foes will be destroyed" (NIV).
Parmesan is a wonderful cheese: nothing like it on spagetti bolognaise or a good Caesar salad, two staples at our house. The tangy taste completes the dish.
Then why has it got the name ‘stinky cheese’? And sometimes, when the wind turns, I can understand why a younger palate reviles it so. It’s that hint of vomit. At one time it is both the taste and tang of life, but to others round the table, the smell of death: a source of salvation to some, and an instrument of destruction to others.
So the remnant is described as a ‘lion among the flock’. And the remnant will have victory over its enemies among the nations. And we see this in later bible history. Daniel and his friends rise to prominence and leadership in Babylon. The Jews avenge themselves on their enemies through the salvation won by Esther. Cyrus sends back the exiles and pays for the rebuilding of the temple. Ezra’s temple builders and Nehemiah’s wall repairers succeed against their enemies around them. And so we see in them God fulfilling his promise to Abraham: "Whoever blesses you I will bless, but whoever curses you I will curse" (Genesis 12:3).
But how do we see it? For we Christians are the Israel of God (Gal 6:15). We are the people of the Messiah, drawn from all nations, not just Israel, and are now scattered amongst the nations. The bible rightly calls us aliens in the world but citizens in heaven (1 Peter 1:1; Philippians 3:20).
Well, we too are the stench of death to some, but the fragrance of life to others (compare 2 Corinthians 2:14-16). As we proclaim Christ and live consistent with it, we divide people. To those perishing, we are harbingers of doom. You know that bloke in cubicle 6: he is one of those God-bothering bible-bashers!
Ohh no! You know the new people in number 8: they go to church! I hope they don’t think of ‘connecting’ with us!
But to others, to those who see Jesus for who he is, the Christ of God, we bring life and blessing, so that new brothers and sisters in Christ will say to us in Christ’s new kingdom. "I’m so glad we were thrown together, because you made me think there was more to life. And I heard about Jesus being the Christ through you. And now I have eternal life." That is the fragrance of life.
Which brings us to the third oracle, verses 10-15. You’ve heard the phrases, ‘prevention is better than cure’? ‘The cure is worse than the disease.’ Verses 10-15 are like this, because Israel and Judah have not cut themselves off from sin, God will cut sin off from them. But the severance from sin is severe. There will be no patches to deal with the cravings, no time in rehab, no medications for the symptoms of withdrawal, no diversion therapy. It will be cold turkey from all their sins. In fact, their very nation will be snatched away from them. Israel’s sin won’t be a problem anymore because Israel won’t exist anymore. Micah 5 verses 10 to 15
10 "In that day," declares the LORD, "I will destroy your horses from among you and demolish your chariots. 11 I will destroy the cities of your land and tear down all your strongholds. 12 I will destroy your witchcraft and you will no longer cast spells. 13 I will destroy your carved images and your sacred stones from among you; you will no longer bow down to the work of your hands. 14 I will uproot from among you your Asherah poles and demolish your cities. 15 I will take vengeance in anger and wrath upon the nations that have not obeyed me." (NIV)
These sins are the sins Israel and Judah engaged in. They were notorious in Samaria and Jerusalem: militarization and arms race, trusting horses rather than Yahweh; occult practices and communication with the dead, by passing God as he reveals himself to access the spiritual realm; witchcraft, charms, amulets, spells, soothsaying, fortune telling, trying to manipulate the future, the realm of God alone; objects of worship of stone and wood that their own hands have crafted, and that God said, ‘You shall not make’ and ‘You shall not bow down’ and ‘you shall not worship’. Whatever pagan practices they saw in the nations around them, the people adopted. So judgment will fall on the very cities themselves, though they were seemingly impregnable, on top of mountains, with their great stones and high walls. Samaria and Jerusalem both will become rubble. And you can read about it in 2 Kings 17 chapters 17 and chapters 24-25. It is vengeance, retribution, punishment fitting the crime.
There is debate among the commentators whether ‘the nations’ around them refers to the gentiles. If it does, it certainly doesn’t exclude Judah and Israel.
Judah and Israel have sinned in these ways. This is how they will be punished. And this is how they were punished. And if other nations are punished for similar behaviours, that just shows that God’s people are no better than the pagan nations that surround them. As it is in receiving mercy, so it is in judgment, ‘to the Jew first, then to the Greek’.
So friends, we leave Micah 5 with a threat. Disobedience is visited with vengeance. There is no doubt that God is long suffering in his vengeance. He puts up with wickedness and sin for a long time. But there is also no doubt punishment hangs over the head of Jerusalem. Samaria, her sister, is destroyed. And Jerusalem will be next. And reforming kings like Hezekiah and Josiah, as bold and comparatively good as they were, will not be able to completely deflect the wrath that is surely to come.
The God of Micah is the God and Father of our Lord Jesus Christ. He has promised likewise to come in wrath and anger on our world. The earth and everything on it will be dissolved and exposed on the day of our Lord Jesus’ return (2 Peter 3). And on that day there will be nowhere to run from the shepherd. The only safe place will be to run to the shepherd as one of his sheep. As Psalm 2 says to the Annointed one, the Messiah.
9 You will rule them [the nations] with an iron scepter; you will dash them to pieces like pottery." 10 Therefore, you kings, be wise; be warned, you rulers of the earth. 11 Serve the LORD with fear and rejoice with trembling. 12 Kiss the Son, lest he be angry and you be destroyed in your way, for his wrath can flare up in a moment. Blessed are all who take refuge in him. (Psalm 2:9–12 NIV)
Let me urge you, if you haven’t already, take refuge in the Son. He is the good shepherd who lays down his life for his sheep. But he is also the coming judge who will destroy everything that causes sin and evil.
The two oracles analysed here (5:6-8 and 5:9-14) are found in ‘the Book of Visions’ (4:1-5:14), if we adopt the Anderson/Freedman/Shead structure. This section envisions an invasion by Assyria and Babylon, and the exile of God’s people. Note that the oracles follow hard on from the ruler from old coming from Bethlehem (5:1-5).
5:6And they will pasture the land of Assyria with the sword and the land of Nimrod with its unsheathing. And he [will] deliver [us] from Assyria, because he will come in our land, and he will tread in our territory.
Micah 5:6a We-Qatal וְרָע֞וּ אֶת־אֶ֤רֶץ אַשּׁוּר֙ בַּחֶ֔רֶב וְאֶת־אֶ֥רֶץ נִמְרֹ֖ד בִּפְתָחֶ֑יהָ
Micah 5:6b We-Qatal וְהִצִּיל֙ מֵֽאַשּׁ֔וּר כִּֽי־יָבֹ֣וא בְאַרְצֵ֔נוּ וְכִ֥י יִדְרֹ֖ךְ בִּגְבוּלֵֽנוּ׃ ס
Verse 6 is structured by a string of two weqatals. These waw consecutives should be translated as future. This is predictive prophecy.
The first weqatal verse 6a-b evinces synonymous parallelism. Note verb gapping; וְרָע֞וּ governs the bi-colon. The parallelism is indicated by repetition of אֶת־אֶ֤רֶץ as direct object of the verb, the synonyms אַשּׁוּר֙ and אַשּׁוּר֙, and the prepositional phrases governed by בִּ. The subject of the plural verb (‘they’) are the seven ‘pasturers’, which are ‘eight princes of man’ (שִׁבְעָ֣ה רֹעִ֔ים וּשְׁמֹנָ֖ה נְסִיכֵ֥י אָדָֽם: verse 5). Note the play on the verb וְרָעָה֙', to pasture; also used as a participle in verse 6. These pastors of God’s people (in a good sense of leadership) will then pastor Assyria with a sword (not so good if they are pasturing you with it!). ‘land of Nimrod’ probably refers to Babylonia (compare Genesis 10:8-12), over which Assyria prevailed at the time of composition. However, the phrase probably looks ahead to the coming time of Babylonian ascendancy. Regarding the unusual phrase בִּפְתָחֶ֑יהָ (literally, ‘with its opening’), it seems best to take the antecedent of the pronominal suffix הָ as בַּחֶ֔רֶב. Thus it refers to the unsheathing of the sword. The verb refers to the vengeance the pastors/princes will wreak on Assyria.
The second weqatal וְהִצִּיל֙ in verse 6b has a masculine singular subject. The subject is not the pastors/princes, but the ancient ruler of verse 2b (מֹושֵׁ֖ל בְּיִשְׂרָאֵ֑ל), the ruler whose origin are from old. The ruler coming from humble Bethlehem, whose origin is from old, is his people’s peace in the face of the Assyrian (and Babylonian) threat, and also their deliverer from Assyria.
What is the relationship between the 7 or 8 shepherd princes and the one ruler? Perhaps they are the agents of the Messiah.
Subordinate to the second weqatal וְהִצִּיל֙ are two ki-yiqtol clauses, which are offline and should be translated as future. Again, this appears to be predictive prophecy, this time of judgment. Conjunction כִּֽי is probably causal in both instances, and indicates the reason why the Messiah will need to deliver from Assyria. Again, the bi-colon evinces synonymous parallelism, through repetition of conjunction כִּֽי and preposition בִּ, and use of synonyms. The subject of the verbs יָבֹ֣וא and יִדְרֹ֖ךְ is most likely אַשּׁוּר֙, due to its proximity. Then Assyria will come and tread within the land and territory of Israel. This is why the Ruler will also need to be a deliverer. By using a first common plural suffix, Micah is aligning and identifying himself with the delivered people of God. Thus there is deliverance promised in the midst of a promised judgment.
Micah 5:7a And the remnant of Jacob will be in the midst of many peoples,
Micah 5:7a We-Qatal וְהָיָ֣ה ׀ שְׁאֵרִ֣ית יַעֲקֹ֗ב בְּקֶ֙רֶב֙ עַמִּ֣ים רַבִּ֔ים
Micah 5:7b like the mist from Yahweh, like abundant showers upon the herbage,
Micah 5:7b Ki-SNC כְּטַל֙ מֵאֵ֣ת יְהוָ֔ה כִּרְבִיבִ֖ים עֲלֵי־עֵ֑שֶׂב
Micah 5:7c which will not wait for man, which does not delay for the sons of Adam.
Micah 5:7c Rel-lo-Yiqtol אֲשֶׁ֤ר לֹֽא־יְקַוֶּה֙ לְאִ֔ישׁ וְלֹ֥א יְיַחֵ֖ל לִבְנֵ֥י אָדָֽם׃
5:7And the remnant of Jacob will be in the midst of many people, like the mist from YHWH, like abundant showers upon the herbage, which do not wait for man, and which do not delay for the sons of Adam.
Weqatal וְהָיָ֣ה marks the beginning of a new oracle in verse 6 (compare beginning of verses 4,7,9). Indeed, various features of verse 6 are repeated and expanded in verse 7. Verse 6 and 7 should be seen as verses in close parallel. ‘The rigorously similar structures contrast radically the remnant’s twofold concurrent ministries among the nations: being a source of salvation to some, and an instrument of destruction to others.’ Again, both weqatals (verses 6 and 7) refer to the future.
Regarding v6a, subject שְׁאֵרִ֣ית יַעֲקֹ֗ב refers to the remnant of Israel, one imagines after the invasion of Assyria and Nimrod/Babylonia mentioned in verse 6. The phrase ‘the remnant of Jacob/Israel’ we have seen is a theme throughout Micah (2:12, 4:7, 7:18). The remnant will be located ‘in the midst of many peoples’. We should see this as being fulfilled in (a) the resettlement of many nations in the Northern Kingdom under the forced assimilation program of Assyria, and the forced deportation and resettlement of the remnant of the Northern Kingdom into the Assyria empire in 723/2BC (1 Kgs 17:23-43); (b) the deportations from the Southern Kingdom culminating in the fall of Jerusalem to Babylon in 586BC (2 Kgs 25:1ff); (c) the resultant diaspora of Jewry throughout the Roman empire evident in the Pentecost pilgrims of 30 AD (Acts 2:1ff).
The two subordinated prepositional phrases in v6b-c constitute a bicolon. Both are governed by כְּ,which introduces two related similes. Regarding the first (כְּטַל֙ מֵאֵ֣ת יְהוָ֔ה), it might mean that Israel’s deportation is ‘like the mist of YHWH’ in that it was temporary (compare Hosea 6:4; 13:3). Alternatively, the dew might signify judgment on the nations. In 2 Sa 7:13, Hushai said that Absalom’s army might overwhelm David ‘like dew falling on the ground’. The point of the simile might be that dew is ‘silent, irresistible and thorough’. But I don’t think these views are likely. Rather, it seems the remnant of Jacob scattered throughout the nations, initially as a judgment on Jacob, will in the sovereignty of YHWH serve to bless the nations (cf Gn 12:3). This impression is supported by the use of creation imagery in the term אָדָֽם׃, perhaps mankind. Further creation, sustenance and blessing motifs are connoted by ‘the mist from YHWH’ (compare Gn 27:28; 16:13-14; 33:13, 28; 2 Sa 1:21; Ps 133:3; Pr 3:20: Ho 14:5; Ze 8:12) and ‘abundant rains on the herbage’ (Dt 32:2; Ps 65:10; 72:6; Jer 14:22). Thus, verse 6 indicates that the scattered remnant of Jacob will be the source of blessing for the nations. In this, the scattered remnant can be compared to the role of the Levites in the united kingdom of Israel. The judgment of scattering Levi (Gn 49:7) in fact was transformed into a blessing for Israel (Dt 12:12; 18-19, 14:27-9; 16:11; 18:6-7; 26:11-13; 33:10; Num 35:2-8; Josh 13:14; 14:3-4; 18:7). In the same way, the scattering of the remnant of Israel resulted in blessing for the world (compare Acts 8:1-4).
The second prepositional phrase (כִּרְבִיבִ֖ים עֲלֵי־עֵ֑שֶׂב: v7b) seems to intensify the imagery. The first part of verse 7b spoke only of mist; the second part of verse 7b of abundant rain. The role that rain normally plays with herbage (i.e., makes it grow) suggests that the image speaks of blessing to the nations, not judgment.
The next bi-colon, the two relative clauses both governed by the single אֲשֶׁ֤ר (v7c), serve to further the picture of YHWH’s future abundant provision for the nations by scattering the remnant of Jacob amongst them. The main verb in each clause is a negatived imperfect, but this time the force of the verb is probably gnomic rather than future. The clauses are qualifying the nature of the mists and showers. They do not wait or delay for men, according to most EVV. It seems to be a statement of the abundance of the showers and nourishing rains. The rains do not wait for men because God knows men’s needs before they ask for them.
Waltke, following Allen, sees a slightly different nuance: ‘Man is singularly impotent over water supplies. He can store rainwater and tap underground springs, but his native helplessness before the cruel sun comes to the fore in times of prolonged drought. Ultimately, man can neither help nor hinder the supply of so basic a commodity’. ‘Dew and rain do not come through the manipulations of impotent man but through the providential actions of the gracious, omnipotent, faithful God’.
Micah 5:8a And the remnant of Jacob will be among the nations, in the midst of many people,
Micah 5:8a We-Qatal וְהָיָה֩ שְׁאֵרִ֨ית יַעֲקֹ֜ב בַּגֹּויִ֗ם בְּקֶ֙רֶב֙ עַמִּ֣ים רַבִּ֔ים
Micah 5:8b like a lion among [the] beasts of [the] forest, like a young lion among the flock of sheep,
Micah 5:8b Ki-SNC כְּאַרְיֵה֙ בְּבַהֲמֹ֣ות יַ֔עַר כִּכְפִ֖יר בְּעֶדְרֵי־צֹ֑אן
Micah 5:8c which if he passes through, also tramples and devours
Micah 5:8c Rel-Qatal` אֲשֶׁ֧ר אִם עָבַ֛ר וְרָמַ֥ס וְטָרַ֖ף
Micah 5:8d and there is no deliverer.
Micah 5:8d We-SNC וְאֵ֥ין מַצִּֽיל׃
5:8And the remnant of Jacob will be among the nations, in the midst of many people, like a lion among the flock of sheep, which if he passes through, also tramples and devours and there is no deliverer.
We see that key words and phrases from verse 7 are picked up and repeated: weqatal וְהָיָה֩, the key phrase שְׁאֵרִ֣ית יַעֲקֹ֗ב again as subject of the verb, the prepositional phrase בְּקֶ֙רֶב֙ עַמִּ֣ים רַבִּ֔ים, but this time preceded by the synonymous and explanatory בַּגֹּויִ֗ם; in apposition. Again, a simile is introduced by כְּ., but this time the image is different – it has developed from something positive to the nations to something negative. The remnant will be like a lion among the flock. ‘In paradoxical fashion the two different roles of the remnant are spelled out: to be a channel of divine blessing and agent of divine judgment. The piece thus presents in miniature form the violent contrast evident throughout chs 4 and 5’.
The relative clause (verse 8c-d) consists of a 3 + 4 bicolon , constituted by three verbs and a simple noun clause. The three verbs are perfects, and have a gnomic force. These further expand the metaphor of the lion among the flock. In verse 8c, אִם is conditional, ‘if’. If a lion passes through the flock, then he tramples and devours. The final simple noun clause ‘there is no deliverer’ (וְאֵ֥ין מַצִּֽיל) contrasts with the promised one of verse 6b who delivers (וְהִצִּיל֙ ) ‘us’ from the Assyrians. While God’s people have a deliverer, there will be no deliverer for the enemies of God’s people.
How does the positive function of the remnant of Israel in verse 6 relate to the punitive function of the remnant of verse 7. Waltke rightly picks up that the remnant functions in either way, depending on the response of the nations to God’s message. God will bless whoever blesses Abraham, but will curse those who curse him (Genesis 12:3). To the one group, Israel’s remnant is a fragrance of life; to the other, the stench of death (compare 2 Corinthians 2:14-16).
Micah 5:9aYour hand will be raised against your adversaries,
Micah 5:9a Yiqtol-Juss תָּרֹ֥ם יָדְךָ֖ עַל־צָרֶ֑יךָ
Micah 5:9b and all your enemies will be cut off.
Micah 5:9b We-X-Yiqtol וְכָל־אֹיְבֶ֖יךָ יִכָּרֵֽתוּ׃ פ
9May your (s) hand be raised [or ‘your hand will be raised]over your (s) adversaries, and all your (s) enemies cut off.
Verse 9 is a 4 + 3 bi-colon, with the imperfect (or jussive) verbs at the beginning and end of the verse forming an inclusio or chiasm. The final niphal is probably a divine passive: let God cut off your enemies. The addressee in the end will be victorious over their enemies among the nations. The raised hand speaks of power and initiation, the limp of impotency and despondency. The change to the second person singular suffixes brings immediacy to the prophecy. The antecedent is probably the remnant of Jacob, spoken of in verses 7-8. However, it is possible the singular might point to in the first instance to the Ruler from Bethlehem. The root כָּרַת ‘to cut’, here, ‘to cut off’, will be repeated 4 times in verses 10-14, thus linking the two oracles. Likewise, the hand that will be raised in victory (5:9) will need to be emptied of the sorceries it has been doing and the idols it has made (5:12-13).
Micah 5:10a And it will be, in that day, an oracle of YHWH,
Micah 5:10a We-Qatal וְהָיָ֤ה בַיֹּום־הַהוּא֙ נְאֻם־יְהוָ֔ה
Micah 5:10b [that] I will cut off your horses from your midst, and I will destroy your chariots.
Micah 5:10b We-Qatal (x2) וְהִכְרַתִּ֥י סוּסֶ֖יךָ מִקִּרְבֶּ֑ךָ וְהַאֲבַדְתִּ֖י מַרְכְּבֹתֶֽיךָ׃
Micah 5:11a And I will cut off the cities of your land,
Micah 5:11a We-Qatal וְהִכְרַתִּ֖י עָרֵ֣י אַרְצֶ֑ךָ
Micah 5:11b and I will throw down all your fortifications.
Micah 5:11b We-Qatal וְהָרַסְתִּ֖י כָּל־מִבְצָרֶֽיךָ׃
Micah 5:12aAnd I will cut off sorceries from your hand,
Micah 5:12a We-Qatal וְהִכְרַתִּ֥י כְשָׁפִ֖ים מִיָּדֶ֑ךָ
Micah 5:12b and soothsayers will not belong to you.
Micah 5:12b We-X-lo-Yiqtol וּֽמְעֹונְנִ֖ים לֹ֥א יִֽהְיוּ־לָֽךְ׃
Micah 5:13a I will cut off your idols and your pillars from your midst,
Micah 5:13a We-Qatal וְהִכְרַתִּ֧י פְסִילֶ֛יךָ וּמַצֵּבֹותֶ֖יךָ מִקִּרְבֶּ֑ךָ
Micah 5:13b and you (pl) will not bow down again to the work of your hands.
Micah 5:13b We-lo-Yiqtol וְלֹֽא־תִשְׁתַּחֲוֶ֥ה עֹ֖וד לְמַעֲשֵׂ֥ה יָדֶֽיךָ׃
Micah 5:14a I will pull up your Asherah from your midsts
Micah 5:14a We-Qatal וְנָתַשְׁתִּ֥י אֲשֵׁירֶ֖יךָ מִקִּרְבֶּ֑ךָ
Micah 5:14b and I will exterminate your cities.
Micah 5:14b We-Qatal וְהִשְׁמַדְתִּ֖י עָרֶֽיךָ׃
Micah 5:15a And I will do vengeance in anger and in rage on the nations which did not listen.
Micah 5:15a We-Qatal וְעָשִׂ֜יתִי בְּאַ֧ף וּבְחֵמָ֛ה נָקָ֖ם אֶת־הַגֹּויִ֑ם אֲשֶׁ֖ר לֹ֥א שָׁמֵֽעוּ׃ ס
5:10And it will be in that day, an oracle of YHWH, [that] even I will cut off your horses from your midst, and I will destroy your chariots. 5:11And I will cut off the cities of your land, and I will throw down all your fortifications. 5:12And I will cut off sorceries from your hand, and soothsayers will not belong to you. 5:13I will cut off your idols and your pillars from your midst, and you (pl) will not bow down again to the work of your hands. 5:14I will pull up your Asherah from your midsts and I will exterminate your cities. 5:15And I will do vengeance in anger and in rage on the nations which did not listen.
Verse 10a commences a new oracle, marked by וְהָיָ֤ה, a temporal preposition phrase governed by בַ (‘in that day’), and renominalisation of the divine name (נְאֻם־יְהוָ֔ה: ‘an oracle of YHWH’). The oracle is dominated by first person weqatals. As indicated above, the root כָּרַת is repeated four times.
God is clearly the subject of the first-person verbs. But who is the referent of the second person singular suffixes?
The first option is that the second person singular has the same referent in verses 7-9. But this can only be the remnant of Jacob, because it is highly unlikely such a derogatory judgment oracle for notorious sin would refer to the Ruler from Bethlehem. Against this interpretation is firstly the tension created between verses 8-9 and verses 10-15. The remnant of verses 8-9 is, more than likely, the instrument of God’s judgment. On this reading it would become the object of God’s judgment in verses 10-15. However, this tension is lessened if verses 7-9 are seen to refer to outcome of God’s judgment. On this reading, verses 7-9 refer to the situation after the judgment of exile and dispersion. By contrast, verses 10-15 would then speak of the actual execution of the judgment on God’s people, which brings about the exile. A second problem is that, on this reading, strictly the judgment of verses 10-15 would not be on the remnant, but on Israel as she then existed at the time of exile. However, this is not a great obstacle, as YHWH might be addressing his people as a corporate whole, as she existed at the time. It is thus a prediction of judgment on Israel and Judah. However, in its favour are the similar sins that Judah and Samaria have committed in 1:7, 13, that is, worshipping carved images and trusting in horse-drawn chariots.
The second option is that verses 10-15 predicts a judgment on the nations, that is, the gentiles. This picks up the reference to verse 15, ‘the nations which did not listen’ (אֶת־הַגֹּויִ֑ם אֲשֶׁ֖ר לֹ֥א שָׁמֵֽעוּ׃ ס). There is also some continuity between verses 9 and 10 on this view. Verse 9 predicts that the remnant of Jacob will be a marauding lion among the nations. Then verse 10 predicts God’s judgment on the nations. The remnant becomes the agency of God’s judgment. However, there are difficulties with this view: (1) it involves a change in the referent of the second person suffix between verse 9 and verse 10; (2) why is the identity left to verse 15, and not specified earlier?; (3) Why would God judge the nations for sins which are typically Israelite? Why would he tell Micah this? (4) the reference to לֹ֥א שָׁמֵֽעוּ seems to refer to the theme of the stubbornness of Israel and Judah who rejected her prophets. Thus, the reference to ‘the nations which did not listen’ is probably the Northern and Southern Kingdoms, the divided kingdoms of Judah and Israel.
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All in all, I think the first option is more likely. This oracle is then a denunciation on Israel and Judah for their many sins, and a dire warning of the judgment that is coming.
Verse 10b is a promise that YHWH will destroy the coveted weapons of the warhorse (סוּסֶ֖יךָ) and the chariot (מַרְכְּבֹתֶֽיךָ). When YHWH redeemed Israel from Egypt and gave them the promised land, he showed that YHWH himself was the weapon of mass destruction, which gave his people the military edge, and against whom no army can stand (Ex 14:25, 15:4; Jos 11:6,9; Jdgs 4:15). YHWH had commanded Israel’s kings to not stockpile these armament (Deut 17:16; compare Psalm 20:7[8]). However, the history of Israel and Judah’s Kings was that they had a weakness for accumulating horses and chariots. ‘Hezekiah had evidently built up a strong corps of light horse-drawn war chariots supplied by Egypt in anticipation of a rising against Assyria’ (2 Kgs 18:24; Isaiah 31:1). Those that did so were not far from sin and apostasy (see the warning of Samuel: 1 Sa 8:11, the examples of Absalom: 2 Sa 15:1; and Solomon: 1 Kgs 10:29; 2 Ch 9:25; 2 Kgs 23:11; and the warnings of judgment for this sin in Isa 2:7; 22:18; Micah 1:13; and Nahum 3:1-5). The continual accumulation of horses and chariots evinced a lack of faith in YHWH.
Verses 11a-b is a promise that God will destroy the cities and fortresses of their land. On that day, the standard defences afforded by walled cities with battlements and fortifications will not avail when God comes in judgment (compare Jericho in Josh 6:1, 20). Compare YHWH’s condemnation of every high tower and every fortified wall (Isaiah 2:15). In fact, 46 of Judah’s fortified cities were captured by Assyria in 701 BC.
Verses 12a-b evinces a chiastic/inclusion structure, with verbs at the beginning and end, and placing the participle ‘soothsayers’ in an emphatic position. It is a promise that God will remove sorceries and soothsayers from the people. Sorceries (כְשָׁפִ֖ים: only plural) became an alternative source of protection for the people when they abandoned YHWH (Is 47:9,12; 2 Kgs 9:22). Witchcraft was of course outlawed in Israel (Ex 22:18, Lev 19:26). Isaiah testifies to the existence of witchcraft among God’s people (Isaiah 2:6). The root of the word for soothsayers (וּֽמְעֹונְנִ֖ים is Poel participle of עָנַן) is commonly found in catalogues of witchcraft (2 Kgs 21:6; 2 Chr 33:6; Lev 19:26; Dt 18:10, 14; Jgs 9:37; Is 2:6; Jer 27:9; Is 57:3).
Verse 13a-b speaks of YHWH cutting off false and iconic religion from the land of Judah.
פְסִילֶ֛יךָ denotes a carved wooden image coated in gold or silver. They were mentioned in chapter 1:7. The וּמַצֵּבֹותֶ֖יךָ refers to a memorial pillar of stone set up in a sanctuary and a feature of Canaanite religion associated with the male deity. The demolition of these sacred pillars was included in Hezekiah’s reforms (Ex 23:24; Dt 7:5; 2 Kgs 18:4).
The change to the second person in verse 13b suggests that YHWH is not merely interested in the eradication of the foul objects of worship, but in the heartfelt agreement and acceptance of non-iconic worship by his people. It suggests a change of heart in the people, not just a temporary clean up and removal of the idols, only for them to return later.
In verse 14a-b, the linking of the Asherah (denotes), the female Canaanite deity whose pole was planted near the altar, and the cities is unusual. Thematically, one would have thought the Asherah belongs in verse 12 and cities in verse 11. It may be that assonance explains the coupling of אֲשֵׁירֶ֖יךָ and עָרֶֽיךָ. Perhaps verse 14 draws together verses 11 and 13 as a merismus, a kind of concluding bi-colon of promised judgment. Allen posits somewhat unconvincingly that עָרֶֽיךָ means ‘your idols’.
Micah 5:15 And I will do vengeance in anger and in rage on the nations which did not listen.
Micah 5:15 We-Qatal וְעָשִׂ֜יתִי בְּאַ֧ף וּבְחֵמָ֛ה נָקָ֖ם אֶת־הַגֹּויִ֑ם אֲשֶׁ֖ר לֹ֥א שָׁמֵֽעוּ׃ ס
Verse 15 is a tricolon concluding the judgment oracle. Verse 15a expressly tells us God’s attitude in working this judgment: anger and fury (בְּאַ֧ף וּבְחֵמָ֛ה). The position of the two prepositional phrases before the direct object (אֶת־הַגֹּויִ֑ם) is emphatic. There is also an object complement (or double accusative: נָקָ֖ם), being vengeance, a word describing the action of a royal suzerain against rebels. Three words denoting highly unpleasant attitudes and action, piling the ideas one on top of the other. This syntax allows the direct object to have a relative clause appended: אֲשֶׁ֖ר לֹ֥א שָׁמֵֽעוּ׃. Micah has frequently called on Israel and Judah to listen (Micah 1:2, 3:1,9, 6:1,2,9). Here is perhaps is the suggestion that his ministry will not lead to repentance. Judah and Israel do not listen. Calling the Northern and Southern kingdom אֶת־הַגֹּויִ֑ם puts them on the same level as the rest of the nations. God’s people are no better than the pagan nations that surround them.
Chapter 5:5 predicts that Assyria and Babylonia will enter both the Northern and Southern kingdoms. We know that this is a judgment on the stiff-necked houses of Israel and Judah from elsewhere. Chapter 5:7 predicts that the scattering of the remnant will be a blessing for the nations, chapter 5:8 a curse. Whether the scattered remnant is a blessing or a curse depends, I suggest, directly on the host nations treatment of the dispersed remnant and their acceptance of the salvation that comes through the Jews (Gen 12:3). Chapter 5:9 seems to be a prayer that the remnant will be victorious.
I suggest a fruitful line of thought would be to observe how in the midst of seeming judgment and suffering, God might be bringing his purposes of blessing for the whole world. In Acts 2, God is about to use the remnant of his people to witness to the Shepherd Christ born in Bethlehem to the ends of the earth. Salvation is going out from Jerusalem. But it often goes out in the midst of difficulty and suffering. We see this in Acts 8:1-4, for example, where the persecution of Stephen leads to the gospel going out, or in Romans 9-11, where the hardness of Israel leads to salvation being extended to the gentiles through the gospel. As Waltke observes, to some, gospel preachers are the fragrance of life, to others, the stench of death (2 Cor 2:15-16).
Chapter 5:10-15 promises that God will judge the [two] nations, Judah and Israel, for their acquisition of, inter alia, chariots, idolatory, witchcraft, in contravention to the Mosaic covenant. They have trusted in their military strength, false religion, and sorcery, and not in YHWH. The judgment seems inevitable because these nations do not listen (v 15). However, there are glimmers of hope even in the midst of the judgment. The people will never again bow down to the works of their hands. God himself will do the work of the reforming King to rid his people of their snares. This oracle certainly serves as a warning of God’s coming judgment. The people that bear God’s name will not be spared if they do not listen to him and instead trust in their weaponry, sorcery and iconodule religion. How much more will the final judgment show God’s anger than the exiles at the hands of Babylon and Assyria.