As the representative of the world's power, at the time then present, Asshur appears in v. 4, 5. If destruction is to fall upon the kingdom of the ten tribes before it falls upon Judah—which is most distinctly foretold by Hosea in i. 4-7—then, nothing was more obvious than to think of Asshur as the instrument of the judgment. That to which Micah, on this point, only alludes, is more fully expanded by Isaiah.
Judah is delivered from Babylon, but without a restoration of the kingdom, iv. 10, compared with ver. 14 (v. 1).
But a second catastrophe comes upon Judah, inasmuch as many heathens gather themselves against Jerusalem, with the intention of desecrating it, but yet in such a manner that, by the assistance of the Lord, it comes forth victoriously from this severe attack, chap. iv. 11-13. Then follows a third catastrophe, in which Judah becomes anew and totally subject to the world's power, iv. 14 (v. 1).
From the deepest abasement, however, the Congregation of the Lord rises to the highest glory, inasmuch as the dominion returns to the old Davidic race, iv. 8. From the little Bethlehem, the native place of David, where his race, sunk back again into the lowliness of private life, has resumed its seat, a new and glorious Ruler proceeds, born, and at the same time eternal, and clothed with the fulness of the glory of the Lord, v. 1, 3 (2, 4), by whom Jacob obtains truth, and Abraham mercy, vii. 20, compared with John i. 17; by whom the Congregation is placed in the centre of the world, and becomes the object of the longing of all nations, iv. 1-3, delivered from the servitude of the world, and conquering the world, v. 4, 5 (5, 6), vii. 11, 12; and at the same time lowly, and inspiring the nations with fear, v. 6-8 (7-9). To such a height, however, she shall attain after, by means of the judgment preceding the mercy, all that has been taken from her upon which she in the present founded the hope of her salvation, v. 9-14 (10-15).
[ [1]] It must not, however, be overlooked, that there the term "hear" is only a resumption of "hear" in iii. 1 (and, to a certain extent, even of that in i. 2), intimating, that that which they are about to hear, will concentrate itself in a distinct and powerful expression,—the acme of the whole threatening in iii. 12.
[ [2]] Besides the division into three sections, there is, to a certain extent, a division also into two. By ואמר in iii. 1, the first and second discourses, or the exordium and principal part, are brought into a still closer connection,—a connection founded upon the circumstance that the reproof and threatening of the first part are to be here resumed, in order that thus a comprehensive representation may be given. It is only in iii. 12 that the threatening reaches its height. But yet the tripartition remains the prominent one. This cannot be denied without forcing a false sense and a false position upon ii. 12, 13.
[ [3]] The Fut. apoc. forbids us to translate: "He will hide." In order to express his own delight in the doings of divine justice, the prophet changes the prediction into a wish, just as is the case in Is. ii. 9, where the greater number of interpreters assume, in opposition to the rules of grammar, that אל stands for לא.
[ [4]] Against the genuineness of the inscription, doubts have been raised by many, after the example of Hartmann, and last of all by Ewald and Hitzig; but it is established by the striking allusions to, and coincidences with it, in the text. With the mention of Micah's name in the former, the allusion to this name in the close of the book, in chap. vii. 18, corresponds. The circumstance of Micah being called the Morasthite, accounts for the fact that, in this threatening against the cities of Judah, in i. 14, it is Moresheth alone which is mentioned. In the inscription, Samaria and Jerusalem are pointed out as the objects of the prophet's predictions; and it is in harmony with this, that in i. 6, 7, the judgment upon Samaria is first described, and then the judgment upon Judah; that the prophet—although, indeed, he has Judah chiefly in view—frequently gives attention to the ten tribes also, and includes them,—as in the promise in ii. 12, 13, v. 1 (2), where the Messiah appears as the Ruler in Israel, and vers. 6, 7 (7, 8), of the same chapter; and that in iii. 8, 9, Judah is represented as a particular part only of the great whole. Finally—It is peculiar to Micah, that he thus views so specially the two capitals; and this again is in harmony with the inscription, where just these, and not Israel and Judah, appear as the subjects of the prophecy. It is in the capitals that Micah beholds the concentration of the corruption (i. 5); and to them the threatening also is chiefly addressed, i. 6, 7, iii. 12. Of the promise, also, Jerusalem forms the centre.—The statement, too, in the inscription—that Micah uttered the contents of his book under various kings—likewise receives a confirmation from the prophecy. The mention of the high places of Judah in i. 5, and of the walking in the statutes of Omri, and in all the works of the house of Ahab, refers especially to the time of Ahaz; compare 2 Kings xvi. 4; 2 Chron. xxviii. 4, 25; further, 2 Kings xvi. 3; 2 Chron. xxviii. 2; and Caspari on Micah, S. 74. On the other hand, the time of Hezekiah is suggested by v. 4, 6 (5, 6), which implies that already, at that time, Asshur had appeared as the enemy of the people of God,—and so likewise by the prophecy in iv. 9-14.