Micah 5:2 But you, Bethlehem Ephratah, though you be little among the thousands of Judah… But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be Ruler in Israel; whose goings forth have been from of old, from everlasting. This is one of the most definite of the Messianic prophecies. In the previous verse Micah foretells a period of deep degradation. The people of God would troop together before the invader, as sheep huddle together before a snowstorm. All resistance would prove vain. The judge would be smitten on the cheek, i.e. righteous rule and self rule would perish. But when things were at their worst a new Ruler would arise. He would come, not from the city of Jerusalem, but from the village of Bethlehem, so small a place that it was never reckoned amongst "the thousands" (the chief divisions of the tribe) of Judah. Yet he who came from that obscure birthplace would be "he whose goings forth have been from of old, from everlasting." This prophecy was universally regarded as applicable to the Messiah. It was quoted by the scribes in their reply to Herod (Matthew 2:6); and at a later period, when it was popularly supposed that Jesus was of Nazareth, it was used as an argument against those who believed him to be the Christ (John 7:42, etc.). I. WHENCE CAME THE PROMISED KING? 1. In his origin he is Divine. "His goings forth," etc. The prophet and the New Testament concur in asserting the pre-existence and Divinity of our Lord. Jehovah, speaking through the prophet, says, "he shall come forth unto me." i.e. was a son is born to his father; and the disciples heard a voice from heaven, saying, "This is my beloved Son," etc. Micah says, "His goings forth have been from of old;" and in harmony with this John declares, "In the beginning was the Word," etc. Divinity was a necessity to the Redeemer-King. He could not save humanity if he was simply part of it. He could not suffer as the spotless Lamb of God if it was true of him as of us, "Behold, I was shapen in iniquity," etc. In order to assume a true humanity he was "born of a woman;" but the active cause of his earthly being was not in man, but in God. Hence Gabriel said, "That holy thing that shall be born of thee shall be called the Son of the Highest." "The Word was made flesh," etc. Signs of his Divine origin may be seen in the accompaniments or his birth - the angels' song; the effect of the emperor's edict in bringing Joseph and Mary to Bethlehem; the star seen in the east; the Scripture evidence (Matthew 2:6) unwittingly adduced by the scribes; the general expectation which presaged the advent, as the fragrance of the spice islands foretells to the sailor that they are near. The Babe of Bethlehem was the Son of God. 2. In his birth he was human. In spite of its association with David and with Ruth, Bethlehem never became great. From the first God chose "things despised." To a people like the Jews, to whom names were never without significance, these in the text would be suggestive. Bethelehem the "House of bread." was the birthplace of him who spoke of himself as "the Bread of life" (John 6.). Ephratah, the old and still the poetic name of the village, signifying "the Fruit field," was connected with him who was the seed corn of the worm's life (John 12:24). Had he been born in Jerusalem, an earthly policy might have sought to use him; but being born in Bethlehem, only loyal hearts welcomed him, so that the cradle, like the cross, tested men. Further, had Jerusalem been his birthplace, it might have been considered the world centre of his kingdom, which we know is "not of this world." II. WHAT IS THE NATURE OF HIS RULE? 1. He reigns by lawful right. If he is "from everlasting," we should approach him with reverence. Insistence on Christ's humanity has been of advantage in making him less a theological abstraction, and more manifestly our Brother; but there is some danger of our forgetting his royal dignity. The familiar expressions, "dear Jesus," "my Jesus," etc., are too lightly used of our Lord. Nor are we justified in speaking of him as one superior to other teachers merely in his moral excellence and mental power. Ours should be the reverence of Thomas, who exclaimed, "My Lord and my God!" 2. He reigns by the power of love. Because he will only rule thus he lost, and is losing, an earthly kingdom. If he appeared in the glory of his power, defiance would break down, hesitation would cease. Yet he is satisfied that instead of this men should be stirred by an exhortation the effect of which may soon pass. Why? Because he only cares for willing service; he would not weaken moral responsibility, and would only have that sway which is deepest and widest, because truest. His is not the power of a tyrant who is repressing by force the aspirations of his people, but the influence of a father who bids his child do something which he is free to leave undone, though he is confident the child, for love's sake, will do more than he says. 3. He reigns for the welfare of his people. Note the association of "feed" and "rule" in Scripture. David had training for the exercise of royal power, and at the same time saw a type of it, in his care for the sheep at Bethlehem. Show how Christ used the figure of the shepherd to denote his work and sacrifice. Contrast his reign and its issues with that of many an earthly monarch. III. WHO ARE THE SUBJECTS OF HIS SWAY? Not always those whom we should expect. Not the scribes, with their knowledge and preparation and responsibility as religious leaders. Not the Jewish people, who did not find their expectations fulfilled in the Babe of Bethlehem, the Lad of Nazareth, the Prophet of Galilee. "He came unto his own, and his own received him not." Who are the "Israel" now - heirs of the promises? The men who have come from a far country like the Magians, because they seek holiness and truth; the women like Mary, whose hearts are big with hope of "sweeter manners, purer laws;" the children who pray with all their hearts, "Thy kingdom come;" the busy men like Joseph, who are struggling with temptation, and wanting help and hope outside themselves; the sinful and outcasts, who find rest at Jesus' feet, etc. These are the heirs of Jacob, who at Bethel gained his name "Israel;" for they see in Christ the ladder that reaches heaven, though its foot rests on earth; they pledge themselves to serve him, and in agonizing prayer say, "I will not let thee go, except thou bless me." CONCLUSION. May we have given to us of God some thought which shall be to us what the star in the East was to the Wise Men, that we may say, "Where is he who is born to be King? for we have seen his star... and have come to worship him"! - A.R. Parallel Verses KJV: But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. |
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