Micah 4:1-5; 5:2-4

Peace and Security through Obedience (Cp Isa 2.2-4)

4:1 In days to come

the mountain of the LORD's house

shall be established as the highest of the mountains,

and shall be raised up above the hills.

Peoples shall stream to it,

2 and many nations shall come and say:

"Come, let us go up to the mountain of the LORD,

to the house of the God of Jacob;

that he may teach us his ways

and that we may walk in his paths."

For out of Zion shall go forth instruction,

and the word of the LORD from Jerusalem.

3 He shall judge between many peoples,

and shall arbitrate between strong nations far away;

they shall beat their swords into plowshares,

and their spears into pruning hooks;

nation shall not lift up sword against nation,

neither shall they learn war any more;

4 but they shall all sit under their own vines and under their own fig trees,

and no one shall make them afraid;

for the mouth of the LORD of hosts has spoken.

5 For all the peoples walk,

each in the name of its god,

but we will walk in the name of the LORD our God

forever and ever. (Micah 4:1-5, NRSV)

The Ruler from Bethlehem

2 But you, O Bethlehem of Ephrathah,

who are one of the little clans of Judah,

from you shall come forth for me

one who is to rule in Israel,

whose origin is from of old,

from ancient days.

3 Therefore he shall give them up until the time

when she who is in labor has brought forth;

then the rest of his kindred shall return

to the people of Israel.

4 And he shall stand and feed his flock in the strength of the LORD,

in the majesty of the name of the LORD his God.

And they shall live secure, for now he shall be great

to the ends of the earth; (Micah 5:2-4, NRSV)

The following comments are based on comments from October 9, 2004 (Saturday of the week closest to October 5, Year 2), December 1, 2005 (Wednesday of the first week of Advent, Year 2), from December 25, 2005 (Christmas Day, Year Two), from October 14, 2006 (Saturday in the week of the Sunday closest to October 2, Year Two):

Isaiah presents a vision of the new age with peace among the nations, who will come to Jerusalem for instruction (Isa. 2:2-4), which is practically identical to Micah 4:1-4 (which adds “up” in v. 1 [“raised up” Mic. 4:1, cf. “raised” Isa. 2:2, and a couple transpositions of “nations” and “peoples”). They were contemporaries, Isaiah of Jerusalem, and Micah of the small village Moresheth, but they shared a common vision of peace among nations.

            For out of Zion shall go forth instruction,

               and the word of the LORD from Jerusalem.

            He shall judge between the nations,

               and shall arbitrate for many peoples;

            they shall beat their swords into plowshares,

               and their spears into pruning hooks;

            nation shall not lift up sword against nation;

               neither shall they learn war any more. (Isa. 2:3d-4, NRSV)

The following comments are repeated here from October 14, 2006 (Saturday in the week of the Sunday closest to October 2, Year Two), with some editing and comparison with earlier comments, from October 9, 2004 (Saturday of the week closest to October 5, Year 2), Wednesday, December 1, 2004 (Wednesday of the first week of Advent, Year One, with comments on Isa. 2:1-11, and from December 25, 2005 (Christmas Day, Year Two). For recent comments on Isaiah 2:1-11, see comments in the Archive for December 6, 2006.

Gregory Mobley identifies Micah, chapters four and five, as “speeches promising divine restoration and exaltation of the people of Israel and the city Jerusalem.” “A series of poems depicts an ideal age (‘that day’) when God reigns, Israel triumphs, and the nations are judged” (NOAB, 3^rd ed. on Micah 4:1-5:15). The theme continues (with Mobley’s labels for the respective sections): “The LORD will rescue the exiles” (4:9-10); “Israel will crush its enemies” (4:11-12); “A messianic poem [about a ruler from Bethlehem]” (5:2-5a); “Assyria will be defeated” (5:5b); and “Israel gains the upper hand” (5:7-9).

But in the course of this series of hopeful poems, we come to a problematic situation in Micah 5:1: “Now you are walled around with a wall; / siege is laid against us; / with a rod they strike the ruler of Israel / upon the cheek.” Philip J. King, with particular reference to the striking of “the ruler of Israel / upon the cheek,” says it is “an act of humiliation expressing contempt for the king,” and that it “may refer to King Hezekiah who, in 701 B.C.E., was cowed by Sennacherib” (HarperCollins Study Bible, 1^st ed., on Hos. 5:1). So we may say that Micah draws a sharp contrast here between present humiliation, (cf. the “now’ situations of 4:9, 11), and the glorious future, when another king, like David, will come from Bethlehem to rule (v. 2), return his people (v. 3), and “feed his flock” in peace (vv. 4-5). The “messianic poem” is familiar, of course, from it’s use by Christians at Christmas, and specifically, the quotation of it in Matthew’s narrative of the visit of the Magi (Mt. 2:6, citing Mic. 5:2, combined, says Dennis C. Duling, with 2 Sam. 5:2, “It is you who shall be shepherd of my people Israel, you who shall be ruler over Israel”). This, as Duling reminds us, is Matthew’s “second formula quotation,” introduced (Mt. 2:5) by a variation of the formula, “All this took place to fulfill what had been spoken by the Lord through the prophet” (Mt. 1:22, my emphasis; Duling, in HarperCollins Study Bible, rev. ed., 2006, on Mt. 2:5b, 6). (The “by the Lord” part of this formula is usually omitted–but clearly understood–in the subsequent formula quotations, 2:5-6, 15, 17-18, 23; 3:3, etc.), and the “through the prophet” part of the formula varies to suit the context, as, for example, in the reference to John the Baptist as “the voice of one crying out in the wilderness” (Mt. 3:3, citing Isa. 40:3). Ehud Ben Zvi, who, of course, does not share Matthew’s understanding of this passage as a reference to Christ, nevertheless cites “traditional Jewish interpretations” as messianic. They “tend to focus on comparisons between the birth pangs of a woman and the hardship of Israel prior to the coming of the Messiah” (The Jewish Study Bible, p. 1213 on Hos. 5:2). He refers to “the following text”:

Rab said: The son of David will not come until the [Roman] power enfolds Israel for nine months, as it is written, Therefore will he give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel. ‘Ulla said: Let him [The Messiah] come, but let me not see him. Rabbah said likewise. Let him come, but let me not see him . . . Abaye enquired of Rabbah: ‘What is your reason [for not wishing to see him]? Shall we say, because of the birth pangs [preceding the advent] of the Messiah?’ But it has been taught, R. Eleazar’s disciples asked him: ‘What must a man do to be spared the pangs of the Messiah?’ [He answered,] ‘Let him engage in study and benevolence and you Master do both.’ (b. Sanh. 98b [Soncino ET])

So this messianic poem ends by promising peace. “And they shall live secure, for now he shall be great / to the ends of the earth; / and he shall be the one of peace” (Mic. 5:4c, d, 5a).

And Micah continues by predicting the defeat of Assyria (vv. 5b, c, d, e, 6a, b), the rescue of “us from the Assyrians / if they come into our land / or tread within our border” (v. 6c, d, e), and the ascendency of Israel (vv. 7-9). For “the remnant of Jacob,” though surrounded by many peoples,” will have the power of the “dew”–that is, coming upon an enemy by surprise (v. 7a, b, c; cf. 2 Sam. 17:12 and Mobley’s comment on Mic. 5:7). For “the remnant of Jacob,” though “surrounded by many peoples,” will be like a lion (v. 8a, b, c, d), which “treads down / and tears in pieces, with no one to deliver” (v. 8e, f). Israel will be “lifted up over your adversaries, / and all your enemies shall be cut off” (v. 9).

 But the last part of this hopeful section (chaps. 4-5) backs off a little. The LORD says he will “cut off your horses from among you / and . . . destroy your chariots” (5:10:10), for “Israel must rely on the LORD, not military force (Ps. 20:17; 33:13-17; Zech. 9:10)” (Mobley on v. 10). The LORD “will cut off the cities of your land / and throw down all your strongholds” (v. 11). He will “cut off sorceries” and eliminate soothsayers (v. 12), forms of divination prohibited by Deut. 18:10-11 (cf. Mobley on v. 12). Images, pillars, and sacred poles, “the equipment of Canaanite religion, banned for Israel, will be destroyed. “According to 2 Kings 18:4,” adds Mobley, “King Hezekiah accomplished this” (Ex. 34:13) (Mobley on vv. 13-14). The anger, wrath and vengeance “on the nations that did not obey” (v. 15) refers to Israel and Judah. So this section (Hos. 5:10-15) is appropriately labeled “But before reconstruction, demolition” by Mobley (on vv.10-15).

1 John 4:7-16

God Is Love (Cp Jn 3.16)

7 Beloved, let us love one another, because love is from God; everyone who loves is born of God and knows God. 8 Whoever does not love does not know God, for God is love. 9 God's love was revealed among us in this way: God sent his only Son into the world so that we might live through him. 10 In this is love, not that we loved God but that he loved us and sent his Son to be the atoning sacrifice for our sins. 11 Beloved, since God loved us so much, we also ought to love one another. 12 No one has ever seen God; if we love one another, God lives in us, and his love is perfected in us.

13 By this we know that we abide in him and he in us, because he has given us of his Spirit. 14 And we have seen and do testify that the Father has sent his Son as the Savior of the world. 15 God abides in those who confess that Jesus is the Son of God, and they abide in God. 16 So we have known and believe the love that God has for us.

God is love, and those who abide in love abide in God, and God abides in them. (1 John 4:7-16, NRSV)

On December 25, 2006 (Christmas Day, Year One) the following comments were combined with revision and adaptation here from December 25, 2004, two years ago (Christmas day, Year One), and from comments on 1 John 4:7-21 from April 12, 2005 (Tuesday of the week of the Third Sunday of Easter, Year One) which were used on December 25, 2005, one year ago, and again on February 21, 2006 (Tuesday of the week of the Seventh Sunday after the Epiphany, Year Two). The combined comments were repeated on April 24, 2007 (Tuesday in the week of the Third Sunday of Easter, Year One), and they are repeated again here:

This passage might be considered as extensive commentary on the verse we call “the gospel in a nutshell” (Jn. 3:16). The key to the Epistle reading–and its Christmas connection–is 1 John 4:9-10: “God’s love was revealed among us in this way: God sent his only Son into the world so that we might live through him. In this is love, not that we loved God but that he loved us and sent his Son to be the atoning sacrifice for our sins.” This is the basis for the initial instruction: “Beloved, let us love one another, because love is from God” (v. 7a). Those who love are “born of God” and know God (v. 7b). Not loving is a sure sign of not knowing God (v. 8). But we do not initiate such love. “God's love was revealed among us in this way: God sent his only Son into the world so that we might live through him” (v. 9). “In this is love, not that we loved God but that he loved us and sent his Son to be the atoning sacrifice for our sins” (v. 10). We ought to respond to God’s love by loving one another (v. 11). We are reminded that “if we love one another, God lives in us, and his love is perfected in us” (v. 12) . Signs of our relationship to God include our loving one another (vv 7, 12), the gift of his Spirit (v. 13), and the witness of the Apostles (v. 14). “God abides in those who confess that Jesus is the Son of God, and they abide in God. So we have known and believe the love that God has for us” (vv. 15-16).

John Wesley sees the explanation of “if we love one another, God lives in us” (v. 12) in verses 14 to 16, and the explanation of “his love is perfected [‘has its full effect’] in us” (v. 12) in verses 17 to 19. (http://wesley.nnu.edu/john_wesley/notes/1John.htm, accessed again December 24, 2007. One may have to copy and paste the URL.). Of verse 14 Wesley says, “And in consequence of this we have seen and testify that the Father sent the Son -- These are the foundation and the criteria of our abiding in God and God in us, the communion of the Spirit, and the confession of the Son.” Of verses17 and 18 he says:

Hereby - That is, by this communion with God. Is our love made perfect; that we may - That is, so that we shall have boldness in the day of judgment - When all the stout - hearted shall tremble. Because as he - Christ. Is - All love. So are we - Who are fathers in Christ, even in this world. (Ibid., on v. 17)

There is no fear in love - No slavish fear can be where love reigns. But perfect, adult love casteth out slavish fear: because such fear hath torment - And so is inconsistent with the happiness of love. A natural man has neither fear nor love; one that is awakened, fear without love; a babe in Christ, love and fear; a father in Christ, love without fear. (Ibid., on v. 18).

Among other things, Wesley finds here a warning about bigotry. He comments on verse 21:

And this commandment have we from him - Both God and Christ. That he who loveth God love his brother - Every one, whatever his opinions or mode of worship be, purely because he is the child, and bears the image, of God. Bigotry is properly the want of this pure and universal love. A bigot only loves those who embrace his opinions, and receive his way of worship; and he loves them for that, and not for Christ's sake.

If he only knew how many kinds of bigotry our own times would engender! (But perhaps that’s for another time.)

John 3:31-36

The One Who Comes from Heaven

31 The one who comes from above is above all; the one who is of the earth belongs to the earth and speaks about earthly things. The one who comes from heaven is above all. 32 He testifies to what he has seen and heard, yet no one accepts his testimony. 33 Whoever has accepted his testimony has certified this, that God is true. 34 He whom God has sent speaks the words of God, for he gives the Spirit without measure. 35 The Father loves the Son and has placed all things in his hands. 36 Whoever believes in the Son has eternal life; whoever disobeys the Son will not see life, but must endure God's wrath. (John 3:31-36, NRSV)

As today’s reading begins, the contrast shifts from comparing Jesus and John to comparing Jesus to any mere human being. “The one who comes from above (anōthen) [i.e. Jesus] is above all; the one who is of the earth (ek tēs gēs) belongs to the earth and speaks about earthly things” (v. 31a). The language here echoes the earlier discussion of being born anōthen (vv. 3, 7, “from above” and/or “again,” with the double meaning likely intended here, cf. Bauer-Arndt-Gingrich-Danker [BAGD], A Greek-English Lexicon, 2^nd ed., 1979, s.v. anōthen), that is, being born “of the spirit” (ek tou pneumatos, vv. 6, 8, cf. v. 5), as opposed to being born “of water” (v. 5, ex hydatos), that is, “of the flesh” (v. 6, ek tēs sarkos). “He [Jesus] testifies to what he has seen and heard, yet no one accepts his testimony” (v. 32; cf. 5:31-38). Accepting Jesus’ testimony leads one to certify “that God is true” (v. 33). “He whom God has sent [that is, Jesus] speaks the words of God, for he gives the Spirit without measure” (v. 34). God the Father “loves the Son [Jesus] and has placed all things in his hands” (v. 35), so having “eternal life” depends on believing “in the Son,” for “Whoever believes in the Son has eternal life; whoever disobeys the Son will not see life, but must endure God’s wrath” (v. 36). According to John Marsh, the Greek word ‘disbelieve’ [apeitheō] has the meaning of ‘disobey’ [cf. BAGD, s.v. apeitheō), . . . Belief for John is not a mere matter of intellectual assent. It involves the setting and direction and persistence of a whole life. So the opposite of ‘believing’ (which is to yield oneself up to God in Christ) is disobedience” (Saint John, Westminster Pelican Commentaries, 1968, p. 198, on Jn. 3:22-36). Marsh also comments on the word “wrath” (orgē):

The wrath of God is not mentioned again in the Gospel, though the alternatives life and death are to reappear throughout. The term wrath is frequent in Paul, and as Dr. Dodd has pointed out in writing of the apostle to the Gentiles, wrath in the biblical sense is not ‘temper’ in the modern meaning of that word. Indeed at this point of the gospel the evangelist is manifestly putting precisely the same point as he made in 3:18. The wrath of God is the obverse side of his love. Man cannot but deal with God, for God has dealt with man. And in offering man eternal life, God has made rejection both possible and calamitous. Love could not offer life on other terms without forswearing love. (Ibid.)

One presumes that Marsh would understand the term “man” here in the generic sense, “humankind,” including men and women.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net