Micah 2:13Meaning & Commentary from the Church Fathers

If I spoke from my own understanding without the guidance of the Holy Spirit, it would be better for me to perish alone as a false prophet, unless my words are indeed true! Oh, how I wish many would believe in the Son of God and not face eternal captivity. As I am a prophet speaking through the Spirit of God, appointed by divine truth, I proclaim the truth: thus, I will express my words to you like fine wine, to intoxicate and overwhelm you. As I share my insights regarding the impending calamities of the coming exile, this people will be subjected to my words, meaning they will experience what I foretell, willingly or not. And don’t think that I am merely a prophet of misfortune; rather, the foretold culmination is at hand. Behold, let it be recognized that the word once spoken through all the prophets—‘I will come and take on human flesh and be born of a virgin’—is indeed true. Because I came in utter humiliation, and you did not believe, at the end of days I will return in glory with angels and other powers. Then, O Jacob, I will gather you all together, reuniting the remnant of Israel, and I will incorporate them into my flock with the Gentiles. I will surround you with the strongest protection, and the noise of the gathered believers will be so vast that it will surpass all numbers.

Do not mistakenly think that My words about establishing a flock in a sheepfold refer to ordinary sheep; these sheep symbolize people. It follows: ‘There will be tumult from the multitude of men.’ The term tumult signifies the cacophony of many voices, their collective shout of praise for the Good Shepherd, who has leveled the mountains and set a path with His foot, who shall lead them as the way through the entrance to heaven, declaring, ‘I am the door.’ United with Him, those with a sincere heart will pass through this divine gate. But this Shepherd is the King and Lord. Accordingly, the words state, ‘And the king shall pass before their face, and the Lord at their head.’

Therefore, if we interpret this in relation to His first coming, we can align Jacob and the remnant of Israel with the Apostles, as well as the multitude of Jews who, as recorded in Acts, were saved. This understanding remains truthful; indeed, the Lord has gathered them into His flock, placed them within the protective enclosure, led them forth, incorporated them into the Church, and established Himself as their King forever. The LXX states, ‘The Spirit has halted the falsehood. He has chastised you for your excesses.’ It shall occur that from the remnants of this people, Jacob shall be assembled in a gathering. It should be noted that the text doesn't read, ‘The lying spirit has halted,’ as many propose, but rather, ‘The Spirit halted the falsehood,’ as indicated in Greek (πνεῦμα ἔστησε ψευδές). Just as physicians stop an infection in festering wounds to prevent it from spreading, the Spirit of the Lord put an end to falsehood so that the people of God would not heed the deceits of false prophets. The term spirit, in both the New and Old Testament when used alone, always conveys a positive meaning. We have repeatedly affirmed this truth, and now, in case there are doubts, we will provide clarity. ‘But the fruit of the Spirit is love, joy, peace’ (Galatians 5:22), and, ‘If we live by the Spirit, let us also walk by the Spirit’ (Galatians 5:25). Furthermore, it is stated, ‘But if by the Spirit you mortify the deeds of the body, you shall live’ (Romans 8:13). In the Old Testament, ‘He who gives breath to the people upon earth’ (Isaiah 42:5) undoubtedly refers to life upon the earth. Those who trample upon earthly matters and cast them aside certainly deserve to receive not an evil spirit, but a good one. Conversely, when the evil spirit is mentioned, it usually has an additional qualifier, as seen in, ‘When the unclean spirit departs from a man’ (Matthew 12:43), or ‘He rebuked the unclean spirit’ (Luke 9:42), or ‘An evil spirit troubled Saul’ (1 Samuel 14:14), among others.

Thus, the Spirit of God, who has brought an end to the lies of the false prophets, will bestow upon you joy and satisfaction. This joy is the delight that uplifts human hearts (Psalms 104:15), and this intoxication corresponds to that of Noah, of whom it is said, ‘Eat, my friends, and drink until intoxicated’ (Song of Solomon 5:1). All this joy and intoxication is merely a taste compared to the wisdom of God, which, like a vast river, nourishes the heavenly Jerusalem. It is undeniable that even a small portion of Divine Wisdom can operate through men, as illustrated by a stone being hewn from a mountain without human hands (Daniel 2:34), declaring that the folly of God exceeds human wisdom, and even the Apostles knew and prophesied partly (1 Corinthians 13:9). From this wisdom, the remnant of the Jewish people is gathered—those who overcame Esau, who cherished his birthright, and who, while still in the womb, grasped the heel of his brother.

The LXX states, ‘I will gather the remnant of Israel, embracing them all.’ When the Gentiles come to believe, and when the entire universe turns to My faith, the fullness of the tribes shall enter the Church, and then the remnant of Israel shall be saved. This remnant is not merely that which is recorded in 1 Kings, where it is noted, ‘I have reserved for Myself seven thousand men who have not bowed the knee to Baal’ (1 Kings 19:18), nor is it the remnant Paul refers to: ‘So too at the present time there is a remnant chosen by grace’ (Romans 11:5). The prophet affirms, ‘From the remnant of this people shall Jacob be gathered into the assembly.’ These remnants, once all are accepted, will ultimately be embraced by God at the end times. The declaration is, ‘I will receive the remnant of Israel, embracing them all,’ aligning with the written word that ‘God hath concluded all under sin, that He might have mercy upon all’ (Romans 11:32).

The LXX states, ‘I will place their descents as sheep in confusion.’ I intend to gather the remnant of Israel after all have been received; for now, while they stray from Me, I will place them in distress, afflicting them to remain without priest, altar, or prophet, that they may learn the lessons of chastisement that they failed to grasp in times of blessing. The LXX continues, ‘As a flock within their fold,’ indicating that I will lay them to rest. Yet it states their falling away—by which they’ve distanced themselves from Me—shall also be like a flock in disarray. Following their tribulation and after their time of comfort is complete, they shall be laid to rest, returning to their place of solace. They will rise above their earthly condition and fulfill the prophecy that declares, ‘they shall leap forth from men.’ They will not only separate and ascend but also those who receive God’s word, abandoning human shortcomings, and emulate divine ways will elevate from among humanity, hearing the call, ‘I said, Ye are gods, and all of you are children of the Most High’ (Psalm 82:6)—they will be exalted into heavenly positions.

The LXX states, ‘They ascend by separation.’ This highlights the commencement of prophetic discourse directed at those who seek salvation, urging them to pass through the separation. This principle is further illustrated in Genesis, where Tamar bore twin sons after Judah: During her labor, one extended his hand, prompting his grandmother to bind a scarlet thread to signify him as the firstborn. However, when he withdrew his hand, his brother emerged, leading her to ask, ‘Why has the breach occurred because of you?’ and named him Phares, meaning division. Following that, his brother, marked by the thread, is named Zara, which denotes seed or east. The oldest nation, bearing the initial stirrings before the Church's emergence from the Gentiles, first showcased its actions but then retracted, heedlessly hearing the words of Isaiah: ‘For your hands are full of blood’ (Isaiah 1:15). When this nation retreated from righteousness, their brother, the Gentiles, advanced. Through him, the dividing wall was breached, and the Lord, the Savior, dismantled the barriers separating the two peoples, forming one flock, creating peace in Himself, thus making one new entity. Therefore, the prophetic address also poses a question to Phares, representative of the younger nation, ‘Why was the barrier divided for your sake?’

If you have grasped the lesson from the book of Genesis, then anyone desiring salvation must ascend, but not following the elder, who withdrew their hand, but rather through the younger nation, in whom Christ is the Way, the gate leading to the Father. He Himself has swept away the barriers and shadows of the Old Testament, illuminating the mysteries of the ancient law, providing an unobstructed path for those wishing to enter, ensuring that no obstacle can deter or dishearten them on their journey through the darkness. The LXX states, ‘They opened before them, passing through the gate, going out by it. Their King went out before them. The Lord is their leader,’ affirming that I have indeed called, ‘Come up through the separation,’ because the Father, Son, and Holy Spirit have dispelled obstacles that seemed impenetrable and prepared a route for those desiring entry. Through their free access, they not only entered the gate but passed through it, facilitated by their King, who also entered the same gate and smoothed the way for them, allowing them to proceed effortlessly. For the Lord is both King and Shepherd, the path and the gate, declaring, ‘I am the door; whoever enters through Me will be saved and will go in and out, finding pasture’ (John 10:9). Another prophetic declaration about this gate is, ‘Behold the gate of the Lord; the righteous shall enter by it’ (Psalm 118:20). Such an entry does not leave one unchanged; the individual shall emerge into the pasture, whereby the beginning of virtues is established in their entry, and their advancing to the pasture symbolizes the fulfillment of those virtues. While the one who enters dwells in this world, knowing the Creator through His creations, the one who exits transcends all creations, dismissing things perceived as significant, will discover nourishment above the sights of the eyes, being sustained by the word of God, affirming, ‘The Lord is my shepherd; I shall not want’ (Psalm 23:1). This understanding aligns with the Gospel’s testimony that he shall go in and out, finding pasture (John 10:9), and relates to the prophet’s declaration: they shall go through the gate and out by it (Micah 2:13). However, this entering and exiting requires our King Christ, for the subsequent words relate, and ‘the Lord shall lead them.’