Micah 2:13 MEANING

Micah 2:13
(13) The breaker.--"This Breaker is, by the confession of the Jews, the title of the Messias. . . . The same appeareth by that saying of Moses Haddershan in Bereshith Rabba: The plantation from above is Messias; as it is written, the Breaker is come up before them'" (Pearson, On the Creed, Art. 6, note).

Verse 13. - The breaker is come (gone) up before them. Micah depicts Israel's redemption under the figure of release from captivity. The passage is clearly Messianic, and can neither be considered an interpolation nor tortured into a declaration of the siege and ruin of Samaria or Jerusalem. "One that breaketh" is a liberator, a leader that overcomes all obstacles which oppose Israel's return. There may be an allusion in the first instance to a human leader, such as Zerubbabel, in analogy with Moses and Joshua in old time, but the real conqueror intended is generally regarded as Messiah. The Breaker up is supposed to be a title of the Messiah well known to the Jews (see Pusey; and Pearson, 'Exposition of the Creed,' art. 7, note y). This interpretation is rejected by Professor Driver (Expositor, April 1887), who considers the "breaker up" to be "either a leader or a detachment of men, whose duty it was to break up walls or other obstacles opposing the progress of an army." But is not this to introduce an agency unknown to these times? Was there any special body of men trained and maintained for this particular duty? This "breaker up," according to Dr. Driver's conception, "advances before them, breaking through the gates of the prison in which the people are confined; they follow, marching forth triumphantly through this open way; their king, with Jehovah at his side (Psalm 110:5), heads the victorious procession (Exodus 13:21; Isaiah 52:12)? They have broken up; broken forth, or through. The captives cooperate with their leader. Have passed through the gate, etc. The prophet speaks of a solemn, regular removal, like the Exodus from Egypt, which no human power can oppose. Their king. The same as Jehovah in the next clause (Isaiah 33:22). He shall lead the host, as he headed the Israelites when they left the house of bondage (Exodus 13:21). The prediction may look forward to the final gathering of Israel, which St. Paul seems to contemplate when he writes, "And so all Israel shall be saved" (Romans 11:26).

2:12,13 These verses may refer to the captivity of Israel and Judah. But the passage is also a prophecy of the conversion of the Jews to Christ. The Lord would not only bring them from captivity, and multiply them, but the Lord Jesus would open their way to God, by taking upon him the nature of man, and by the work of his Spirit in their hearts, breaking the fetters of Satan. Thus he has gone before, and the people follow, breaking, in his strength, through the enemies that would stop their way to heaven.The breaker up is come up before them,.... Not the enemy, either the Assyrian or Chaldean army, or any part thereof, going up before the rest, breaking down the walls of the city, either of Samaria or Jerusalem, so making way for entrance therein; nor Zedekiah, as Joseph Kimchi, who made his escape through the wall broken down; nor the Maccabees, who were instruments of great salvation and deliverance to the Jews after the captivity, and before the coming of Christ. Kimchi makes mention of an exposition, which interprets "the breaker" of Elijah, that was to come before the Messiah; "and their king", in the latter part of the text, of the branch the son of David; that is, the Messiah; which sense Mr. Pocock thinks may be admitted of, provided by Elijah we understand John the Baptist, the forerunner of Christ, who is the true Elijah that was to come; who broke, prepared, and cleared the way for Christ by his doctrine and baptism see Luke 1:16; but it is best to interpret "the breaker" of Christ himself; and so I find it explained (a) by the Jews also, to whom this and all the rest of the characters in the text agree; and who may be so called with respect to his incarnation, being the firstborn that opened the womb, and broke forth into the world in a very extraordinary manner; his birth being of a virgin, who was so both before and after the birth; thus Pharez had his name, which is from the same root, and is of a similar sound with Phorez here, from his breaking forth before his brother, unawares, and contrary to expectation, Genesis 38:29; this agrees with Christ, with respect to his death, when he broke through and vanquished all enemies, sin, Satan, the world, and death; broke through all the troops of hell, and spoiled principalities and powers; and through all difficulties that lay in the way of the salvation of his people; he broke down the middle wall of partition, the ceremonial law which was between Jew and Gentile; and broke off the yoke of sin, Satan, and the law, under which they were, and set them at liberty; and at his resurrection he broke asunder the cords of death, as Samson did his withs as a thread of tow; and at his ascension he broke his way through the regions of the air, and legions of devils there, leading captivity captive, and entered into heaven; and was "pandens iter", as the Vulgate Latin version here renders it, "opening the way" for his people into it; by the ministry of the word, he broke his way into the Gentile world, conquering and to conquer, which was mighty, through God, for the pulling down of strong holds, and reducing multitudes to his obedience; at the conversion of every sinner he breaks open the everlasting doors of their hearts, and enters in; he breaks their rocky hearts in pieces, and then binds up what he has broken; and in the latter day he will break in pieces all his enemies as a potter's vessel; yea, he will break in pieces and consume all the kingdoms of the earth, which will become like the chaff of the summer threshingfloors: and now he is ascended, or "gone up" to heaven to his Father there, and "before them" his sheep, his people, said to be assembled, gathered and put together; he is ascended as the forerunner of them, to receive gifts for them, and bestow them on them, and to prepare heaven for them, and to make intercession on their behalf; and, as sure as he is gone up, so sure shall they also follow:

they have broken up, and have passed through the gate, and are gone out by it; not either the Assyrians or Chaldeans; nor the people that fled with Zedekiah; but the sheep of Christ following him their Shepherd; who, in the strength of Christ, and the power of his grace, break out of their prison houses; and break off the yokes and fetters in which they have been detained, and all allegiance to former lords; and break through their enemies, and become more than conquerors through him that has loved them; and "pass through him the gate"; the strait gate, and narrow way, that leads to the Father, and to the enjoyment of all the blessings of grace; and into the sheepfold, the church, and the privileges of it; and even into heaven itself, eternal life and happiness: and by which also they "go out", for he is a door of escape unto them out of the hands of all their enemies, and from wrath to come; and he is a door of hope of all good things unto them, and which leads to green pastures, and by which they go in and out, and find pasture:

and their King shall pass before them, and the Lord on the head of them; not the king of Assyria or Babylon, before their respective armies, the Lord God himself being in a providential way at the head of them, and succeeding them; nor Hoshea or Zedekiah, going before their people into captivity, the Lord having forsaken them; but the King Messiah, who is King of Zion, King of saints, that goes before his people as a king before his subjects, and as a shepherd before his flock; and who is the true Jehovah, the Lord our righteousness, who is at the head, and is the Head of his church; the Captain of their salvation, that is at the head of his armies, his chosen and faithful ones, they following and marching after him, Revelation 17:14.

(a) In Mattanot Cehunah in Bereshit Rabba, parash. 85. fol. 75. 2. Vid. Galatia. Arcan. Cathol. Ver. l. 3. c. 30.

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