IN THE LAST DAYS
the mountain of the LORD’s temple will be established as chief among the mountains;
it will be raised above the hills,
and peoples will stream to it.
2Many nations will come and say,
“Come, let us go up to the mountain of the LORD,
to the house of the God of Jacob.
He will teach us his ways,
so that we may walk in his paths.”
The law will go out from Zion,
the word of the LORD from Jerusalem.
3He will judge between many peoples
and will settle disputes for strong nations far and wide.
They will beat their swords into plowshares
and their spears into pruning hooks.
Nation will not take up sword against nation,
nor will they train for war anymore.
4Every man will sit under his own vine
and under his own fig tree,
and no one will make them afraid,
for the LORD Almighty has spoken.
5All the nations may walk
in the name of their gods;
we will walk in the name of the LORD
our God for ever and ever.
6“In that day,” declares the LORD,
“I will gather the lame;
I will assemble the exiles
and those I have brought to grief.
7I will make the lame a remnant,
those driven away a strong nation.
The LORD will rule over them in Mount Zion
from that day and forever.
8As for you, O watchtower of the flock,
O stronghold of the Daughter of Zion,
the former dominion will be restored to you;
kingship will come to the Daughter of Jerusalem.”
Original Meaning
THIS SALVATION ORACLE has two paragraphs: 4:1–5 and 4:6–8. These promises of salvation stand in stark contrast to the situation in Jerusalem described in 3:1–12. The problem of the Lord’s absence in 3:4 is contrasted with his presence in Zion in 4:2; the destruction of the temple hill in 3:12 is starkly different from the exaltation and abundance of that same hill in 4:1, 4; the wicked “leaders” (roʾš) in 3:9 are contrasted with the glorious “head” (roʾš) of the mountain in 4:1; the oppressive bloodshed in Zion in 3:10 is the opposite of the end of war and the destruction of swords in 4:3; the wicked judges in 3:1–2, 9 function very differently from God when he judges in 4:3; the poor are abused in 3:2–3, 9–10, but they are gathered and strengthened in 4:6–8; the fake confession of trust in God in 3:11 is contrasted with the true confession in 4:5; and the prophets and priests do not give God’s words in 3:5–7, but God himself teaches the people in 4:3.1 These changes in Jerusalem show how godly leadership can transform this world.
The origin and date of these promises about the establishment of God’s kingdom in 4:1–8 are viewed from various angles in commentaries. Since the contrasts between 3:1–12 and 4:1–8 are so pronounced, some authors conclude that 4:1–8 are postexilic additions by a later redactor, intended to soften the harsh judgment in 3:1–12.2 But 4:1–8 does not contradict 3:1–12, since 4:1–8 does not rescind the earlier message by saying Jerusalem will not fall.3 The contrast is over the approaching demise of Jerusalem because of its failed leaders and the future glory of Jerusalem because of the leadership of God himself.
A. S. van der Woude believes Micah 4:1–8 comes from the time of Micah, but he surprisingly views these words as the deceptive hopes of the false prophets (Micah does quote them in 2:6)4 that Micah is trying to deny. This view is unacceptable, for every indication here and in Isaiah 2:1–4 (the same verses are found there) is that these are true prophecies from God.
Because of the identity between Micah and Isaiah, the question arises as to who first spoke these words and who copied them. E. Cannawurf and B. Waltke think these words were revealed to Micah and copied by Isaiah. L. Allen concludes that Micah and Isaiah were both drawing on earlier Zion ideological traditions found in certain psalms. H. Wildberger, by contrast, argues that Isaiah originally received this vision and Micah copied it.5 There is no clear answer to this problem, though these words seem to be an authentic revelation to Micah.
The date of this message is the time of Hezekiah, when he and his followers needed words of hope during Sennacherib’s siege in 701 B.C. Outside the walls of Jerusalem were hordes of enemy troops (Mic. 4:9, 11; 5:1). What would become of Jerusalem? Would God ever fulfill his glorious promises about that great city of God, that beautiful city of Zion (Ps. 46; 48)? Would the son of David reign forever over the whole earth (2 Sam. 7; Ps. 2), or were those promises forfeited? How could the small nation of Judah ever bring peace and prosperity to the earth and end the military terrorization of the nations? How could the nations be brought to the place where they would accept Judah’s God and serve him?
Micah’s words answer these questions and serve as a secure foundation for hope in a dark and hopeless day. King Hezekiah and his faithful followers can put their trust in God. There is hope in the future because no evil people (Hebrew or Assyrian) can prevent God’s ultimate plan to transform Zion and all the people on earth. This hope does not promise a quick and painless deliverance from Sennacherib (only Isaiah speaks to that point in Isa. 37); it first and foremost calls the listener to trust in God’s transforming power. Micah knows that everyone can rest secure, for eventually God will transform this world and set up his kingdom.
God’s Transformation of Zion and All Nations (4:1–5)
THIS PROPHECY PROVIDES Micah and his audience with a vision of what God will ultimately do in Zion. It begins by pointing forward to a future time “in the last days”6 when the people of the world will experience God’s presence in a totally new way. This era will inaugurate a new relationship between God and humankind, Israel and the nations, and humanity and nature (see related promises in similar prophecies in Isa. 4:2–6; 11:1–9; Hos. 2:16–23; Amos 9:11–15). God will enter the human realm in time and space and give the people of Judah and the rest of the nations of the world a type of leadership that will be effective and transformational. God’s original purpose for humankind will be fulfilled as God Almighty finishes his plan.
God’s role is hinted at when Micah describes God’s mountain in Jerusalem7 where his temple is. When it is raised up as the “chief” and highest place, it symbolizes God’s supremacy. It is as if God’s heavenly dwelling place and his earthly temple are joined as one, an idea hinted at in certain hymns of worship (cf. Ps. 11:4; 46:4; 48:2). This exaltation of God’s dwelling represents to the nations the greatness and importance of the Lord God. This future status will be different from the useless briers that will cover the temple area when it is destroyed (Mic. 3:12).
Micah 4:1b–2 picture throngs of endless people streaming8 to Jerusalem from many nations (cf. Isa. 19:19–25; 56:6–7; 60:4–14; 66:18–21; Amos 9:12). This worldwide pilgrimage to Jerusalem will feature the mutual admonition (one of the functions of the cohortative form of the verb) by fellow pilgrims, “Come, let us go up to the mountain of the LORD” (cf. Ps. 42:4; 122:1–4). The purpose for coming to Jerusalem is not just to see the exalted mountain or the temple, but to hear the words of God,9 to be taught his ways, and to understand the “law” (torah) from God himself. God’s ways describe how he acts and reflect who he is. His words contain his spoken will, which reveals his glorious wisdom, and his instructions direct people to walk in godly ways.
No specific mention is made of the new covenant or covenant making in this context (see Jer. 31:31–34 for this). The goal of God’s teaching is the practical direction of people’s lives so they will end up walking in ways consistent with God’s ways. His powerful presence and persuasive message will transform the thinking and behavior of millions in the last days.
Not only will the lives of individuals be eternally changed, but the selfish and brutal political purposes of nations will follow an altered course (Mic. 4:3). God will sit as royal judge among the nations of the world to settle their disputes and iron out their differences. He will remove the reasons for international conflict so that people will not need to go to war again. Weapons of war and death will be destroyed and transformed into instruments of agriculture, which will preserve life. This seems to be a voluntary decision by these nations because they will renounce all intentions to plan or carry out warfare against any other people.
As a consequence of this transformation, every individual will have plenty to eat, be free of anxiety, and have a peaceful sense of security (4:4). These conditions will fulfill the people’s dreams. They offer paradisiacal hopes of joy and prosperity (Isa. 65:20–25; Hos. 2:18)10 without fear of violence. Micah’s fantastic vision of the future ends with a reassuring promise that these words come directly from the mouth of God, the LORD Almighty. There is no doubt about the author of this message, the authority of these words, or their fulfillment. What God says, he does.
Verse 5 is a response of faith and commitment by some of the godly people listening to Micah. Although they are surrounded by the powerful Assyrian army (in 701 B.C.), which worships Assyrian gods, Micah, Hezekiah, and the faithful in Jerusalem are determined to walk in ways pleasing to Yahweh, Israel’s God. This contrasting source of faith is clearly displayed in Sennacherib’s letter and his servant’s speech in Isaiah 36–37. The Assyrians believe it is foolish to trust in the power of Israel’s God (36:7, 15, 18–20), but God destroys the Assyrian army and causes King Sennacherib to go home because he has blasphemed God’s name (36; 37:6, 23–24).
The Assyrians have come to Jerusalem trusting in themselves, their gods, and their military might, not because they want to learn God’s ways. In contrast, the hopelessly outnumbered Hebrews in Jerusalem are ultimately victorious only because they trust in God. Part of the reason why they are able to trust God in this disastrous situation is found in the promises of Micah 4:1–4. Since God will have the ultimate victory over all nations, since he has the answers to resolve military conflicts, and since he alone can provide people with true security, trusting God is the most sensible act of faith that anyone can propose. This commitment to God is a life-and-death matter for God’s people, and it is an unending commitment (“for ever and ever”) rather than a momentary foxhole cry for help while they are in a tough spot.
God’s Transformation of the Weak into the Strong (4:6–8)
GOD’S PROMISES ARE for “that day” (4:6), so no one can blindly assume that everything is going to be roses and joy from the present time until the end of time; those who trust God know better than this. Many cities in Judah have already been captured, and thousands of people in Judah are dead. Many have been taken captive by Sennacherib’s Assyrian army. Micah 4:9–10a, 11, and 5:1 [4:13 in Heb.] refer to these battles when Judah is attacked. Of course, Micah also vividly remembers hearing the news about the ten northern tribes of Israel exiled in 722 B.C. (just twenty years earlier) by the Assyrians when Samaria was destroyed (2 Kings 17).
A natural question to ask is: What will happen to all those people who suffer and are taken captive to places far away? In 4:6–8, Micah assures his listeners that God has not forgotten any of them. They are not so far away that God cannot bring them back to Jerusalem. They are an important part of God’s future plan for Jerusalem. Not only will people want to come from many nations to Jerusalem to learn God’s ways (4:2), but God himself will gather and assemble his weak, afflicted exiles and bring them back to the land (the same idea is promised in 2:12–13).
This theme of God’s gathering his people as a shepherd gathers his injured sheep is a reassurance that God has not forgotten these people, nor is he unaware of their miserable condition. The lame person in exile, who feels rejected and of no value to God or the community, will be transformed into the precious remnant of God’s people;11 the weak exiles banished from their land will be transformed (śym)12 into a strong nation (4:7; cf. the similar term in 4:3)—though there is no hint that this strength will be used for military purposes.13 This change will be a marvelous work of divine power and grace, for these people will be helpless and unable to heal or regather themselves.
The final theme in this section is a reassurance that in the future God will reign as king in Zion forever (4:7b–8). There will be no more defeats, no more exiles, and no hopeless years serving foreign kings. God’s kingship will last forever. Ideas about the reign or kingship of God go back to the Song of Moses in Exodus 15:18, reappear in the Gideon story when he refuses to be a king because God already rules over them (Judg. 8:23), and are argued about when Saul does become king (1 Sam. 8:7). The idea of God’s kingship is a fundamental part of covenant theology, for he is the King of kings and Lord of lords (Ezra 7:12; Ezek. 26:7; Dan. 2:37; cf. Deut. 10:17), who rules his covenant people. This divine king sits enthroned above the cherubim on the ark (Isa. 6), and his kingship is repeatedly celebrated in temple hymns (Ps. 47; 96–99). When God is king in Jerusalem at the end of time, a new world reminiscent of the nation’s past glory will come into existence (Mic. 4:8).14
Using direct address to “you” (4:8), Micah reminds his listeners of ancient images of Judah’s former stronghold in Jerusalem (the tower and the Ophel hill). The people in Jerusalem are given new names that describe their future condition. This “Daughter of Zion,” who will be weak when the nation is defeated (4:10), will arise like a fortified tower and a strong citadel. Although these terms usually relate to warfare, in the context of “no war” in 4:3 they are symbols of stability and unmovable strength rather than protection from outside attack by an enemy. These pictures remind one of the strong but bygone power of the Davidic and Solomonic empire.
God’s promise that “the former dominion will be restored to you” further emphasizes this return to Judah’s ideal state. These promises give hope for the future to a people who have little to look forward to. There is always hope when God’s people know that their king will reign over them and fulfill all his promises.
Bridging Contexts
ON INTERPRETING Old Testament prophecy. The application of this passage to people today can take different approaches because interpreters choose to use different hermeneutical principles to determine how to apply these promises. Is the determinative context for interpreting this text (1) the meaning the original author Micah wants his Hebrew audience to understand, (2) the way the New Testament deals with this topic,15 or (3) whatever significance a reader (ancient or modern) might choose to give to it?16
If the first option is chosen (which seems necessary to me), one must then ask: To what extent is Micah speaking literally or figuratively?17 Interrelated to this issue is the question of how God’s promises in the Old Testament are connected to the church of the New Testament and today. Is there primarily continuity (everything that applied to Israel in the Old Testament can now be related to the church) or discontinuity (Israel and the church are separate) between the Testaments? Or is it not an either/or issue but some continuity and some discontinuity? Can or should one interpret an Old Testament passage through the eyes of a later New Testament expansion or application of these Old Testament verses, or keep the comments of later authors separate from the exegesis of the Old Testament verses?
This latter approach seems necessary (at least in the exegesis of the present text), for it has the important advantage of maintaining authorial integrity. It also recognizes that through progressive revelations by later authors, new information is added that was not revealed at the earlier stages. The contemporary significance one gives to applications of prophecies will be directly affected by what decision one makes on these hermeneutical questions.
It seems wise, if one is a firm believer in interpreting the original meaning of the biblical author, to bring together the literal and figurative meanings rather than making a sharp distinction between them. This approach maintains that Isaiah actually, for example, saw the Lord sitting on a throne, high and lifted up in the temple, and the seraphim touching Isaiah’s unclean lips (Isa. 6). There is no need to deny the literal aspect of what he saw, but one only gets half the point if we do not see these physical acts have a symbolic or deeper inherent truth (Isaiah’s lips are cleansed by God’s touch). Would not a different message be conveyed if the Lord had appeared on a lowly donkey or if the seraphim had touched Isaiah’s feet?18
Of course, whenever a prophet speaks, the imagery is always limited by the cultural meaning that exists in that day. Thus, there is no need to take Micah’s reference to beating swords into plowshares “overliterally” and thus exclude any reference to what will happen to rifles or machine guns in the future. Micah is saying that the metal used to make swords (or any other comparable weapons) will be put to peaceful purposes, like making tractors, plows, or combines. In ancient Israel and even today, pious symbolic claims to be a peace-loving nation are empty without the literal redistribution of a nation’s use of its metal for peaceful purposes. The symbolic principle is inherent in the act, but it is a meaningless symbolic concept without real action.
This approach does not allow one to conclude that “the great and powerful nations began to discern [Zion’s] true heavenly quality when the Lord raised Zion out of its ashes, and peoples of all nations came to their full senses about it when God raised his Son from the dead and set him at his right hand in heaven.”19 On a factual basis one may ask what nations recognized the “heavenly quality” of Zion when it was rebuilt after the Exile and whether the resurrection of Jesus is prominently used to promote the greatness of Zion in the New Testament churches in Acts or Paul’s letters. Is this what Micah thinks God is conveying to him?
These attempts to focus exclusively on specific Old or New Testament fulfillments of Micah’s words about the final exaltation of Zion can have the effect of distracting the modern reader from the main theological point Micah is trying to communicate to his audience (remember, they do not know how or when these things will be fulfilled). It is true that later revelation about the new Jerusalem in the Old Testament and the New (Isa. 65; Heb. 12:22–24; Rev. 21) may add to or clarify some of these, but these new facts are not a part of the meaning of Micah’s message in 701 B.C. Although the fulfillment of this prophecy is of paramount importance for the future of the world, a more practical basis for application of this passage to the church is based on the key theological themes Micah uses to transform the thinking of his audience (not on the issue of when this will be fulfilled).
Four bridging principles. (1) In difficult times believers should follow God’s leadership (Mic. 4:5) because God has a future plan to establish his kingdom (4:1–8). The challenge to walk in God’s ways and trust him for the future is of paramount importance both in a crisis situation, where there is mass confusion and little hope, and in times when everything is going smoothly. Knowledge of God’s sovereign control over the future gives comfort and confidence to those who do not know which way to turn. Since God’s plans are sure and he has the power to complete them, he is a worthy leader to follow. This principle can be used to challenge people in the church to examine whom they are following. Do they consciously look for God’s leadership in crisis situations? How does God’s character and leadership motivate us to action?
(2) God’s exaltation (which is the reason for Zion’s exaltation) will bring many nations to him and cause them to want to learn his ways and follow in his paths (4:2). Two factors give hope in this principle: God will exalt himself in the eyes of all the nations of the world, and the nations will come to him and learn his ways. This evangelistic effort will be the most successful missions outreach ever seen.
The date and means by which God will exalt himself are unknown, but the effect is clear. Nations will willingly change their plans and gladly learn new behavior patterns. This principle encourages people never to give up on unbelieving people or nations but always to believe that transformation can happen through God’s grace. This passage also suggests an effective strategy for evangelism: to declare God’s exalted glory before the nations.
(3) God’s wise judgment can bring about peaceful and secure coexistence among nations (4:3–4). Since God knows the motivations and hidden agendas of every nation (and individual), he has the ability to secure peace by justly arbitrating differences. This principle gives the believer confidence that no matter how difficult or impossible international relationships among nations become, God can bring about peace. By the extension of this principle one can also suggest that God can solve the conflicts between individuals, such as between parents and children and husbands and wives. Justice is one of the keys to developing these relationships today.
(4) God’s leadership involves caring about his afflicted people and strengthening them when he comes to rule as king (4:6–8). He does not abandon the wounded or give up on his people after punishing them. His strategy is to gather them like a shepherd and to strengthen those in need. He is able to do this because he is the eternal king who will reign in power forever.
It is important to notice that each of these principles focuses primarily on what God will do, but each one also calls for a response of change from some group of people. Thus, having a correct theological conception of God’s ways and his future plans is foundational if a person, a church, or a nation is going to respond by trusting God in the turbulent times of life.
Contemporary Significance
WE MUST DISCOVER the meaning given by Micah if we hope to develop practical applications for the church. Micah 4:1–8 does not clarify when these events will take place in the future, so speculations that try to identify a fulfillment in the Millennium or at some other time are not based on what this passage says. Micah does not know the time, Jesus did not know the date when the kingdom will arrive, and certainly we do not have access to the answers to these fascinating questions. Thus, application should move away from setting dates and focus on the theological message.
Strictly speaking, most of these promises apply in their primary application to Hebrew believers, but Micah says that Gentile nations will also seek God and benefit from his coming in the last days (4:1b–3). Thus, Micah’s promises of hope provide encouragement to people in the church because we are among the Gentiles. All humankind will respond when God comes as king. People will seek to transform their own behavior based on God’s teachings. Since there are still many Jews and Gentiles who have not come to God today, since there is still plenty of war around the world, and since God is not reigning as king on the earth, I conclude that this prophecy was not fulfilled in the New Testament period. Therefore, its primary purpose is to provide hope for people who trust in God today, just as it provided hope for those who trusted God in Micah’s day. What hope is provided from the four bridging principles listed above?
Walking in God’s ways. Since God has a future plan to establish his kingdom, all believers should commit themselves to walk in God’s ways and trust in his leadership, for he is the only basis for hope (4:5). Although this seems basic and taken for granted by many, if this principle were actually practiced by every believer, every church committee, and every leader, the church would be transformed with the removal of petty politics and anemic faith.
Three factors are involved in this application. (1) Foundational to all the rest is that each person must accept that God has a plan for his or her life and for this world. God sovereignly controls people and events. The timing of history’s final chapter is programmed to accomplish the goal of setting up his divine rule over all the world.
Of course, God’s plan includes the church today, before the final eschatological period. This plan was established when he decreed what would happen to accomplish his eternal purposes and bring glory to himself.20 His plan should not be viewed as a patchwork sewn together on the spur of the moment out of a confused and uncontrollable series of accidents of history. The decrees that make up that plan have their origin long before their fulfillment, and the parts of the plan purposely mesh together to demonstrate God’s exalted glory. Although some have viewed God’s decrees as secret and incomprehensible, the revelation of his will for the future in Scripture uncovers a small part of what is unknown and unveils a few threads of the marvelous mystery of God’s plans.21
(2) Knowledge of God’s sovereign control over the future leads to the second factor. When people have confidence in God’s sovereign plan, they will acknowledge his control, submit to his will, and want to walk in his ways. Through the revelation of his power and plan, God will transform the hearts of people on the earth so that his desires are accomplished in and through them. Confidence also leads to a commitment not to walk like other people, but to follow the leader who has the winning plan. This confidence will naturally express itself in trust and faith to do what seems difficult.
(3) Confidence in God’s plan leads to another factor, hope. Hope is of paramount importance, particularly in a crisis situation where there is mass confusion and no solution readily at hand. Hope is a future trust that the things planned will be accomplished because the person in charge is able to make good on the promises that were made.
Practically, this means that people do not have to fear that the world is totally out of control. Prosperity, natural disaster, disease, accidents, or persecution may cross a person’s path, but nothing can undo or frustrate the final goal God has established. One may not understand why things happen the way they do or know how God is ever going to straighten out the mess the world is in, but we can look confidently at the future, knowing that eventually God will work all the parts together in such a way that his plan is accomplished.
We must have the final plan of God in mind as we carry out our little corner of service in the worldwide ministry of the church. If we do not know that God’s program is an absolutely sure winner that will succeed in the end, we may be discouraged by the small size of our group or feel there is no hope of seeing God transform unbelievers. For example, because many Christians did not know the details of God’s plan, they used to think there was no hope for Russia except divine destruction. But now God’s plan has become clear, and through his grace many churches are being planted in that former Communist country. Knowing that plan for Russia would have helped people be optimistic about what God could do, even when things looked discouraging. Hope and confidence are a central part of every person’s life; thus, it is important for every believer to know about the great plans that God has for the world.
Strategies for evangelism. The mission program of God is to bring unbelieving Jews and Gentiles to see the glory of God so that they will transform their lives and follow him. God’s exaltation of himself in the future will bring many nations to himself and cause them to desire to learn his ways and walk in his paths (4:2).
Earlier we noted the twofold emphasis on God’s exaltation of himself and the coming of the nations in response. This suggests a strategy for evangelism in the church today. We must make sure every man, woman, and child is aware of the glory of our exalted God. The 1976 Urbana conference of Intervarsity Christian Fellowship focused on the theme of “Declaring His Glory Among the Nations.” In that conference E. Clowney talked about how Israel declared God’s glory to the nations after the Exodus (Ex. 15) and in their worship (Ps. 96:1–3), and then suggested that we too can evangelize the world today by exalting God’s name and glorious deeds to those who do not know him.22
J. Piper’s book on missions also emphasizes the goal of making God supreme in the church through worship, prayer, and suffering, as well as by declaring his supremacy among the unevangelized peoples.23 This involves talking about who God is (holy and all-powerful), what he has done in the past (Creator and Redeemer), what he is doing today (in our experience and in countries around the world), and what he will do in the future (set up his glorious kingdom). If the focus remains on God rather than on denominational distinctives, cultural mores, or the personal or political agenda of the believer, many people will desire to know more about this gracious and loving God.
This principle encourages the church to never give up on unbelieving people next door or in distant nations that speak different languages and have strange cultural and religious beliefs. We know that transformation can happen through God’s grace; what the nations need to see is a true vision of the glory of God and the encouragement to come and learn of his ways. The history of missions is full of illustrations of this principle. Many years ago there were no Christians among the Quichua Indians in South America, but today there are hundreds of thousands who gather to worship and praise God.24 They have seen something of the glory of God and have submitted their lives to him.
Fairness, justice, and peace. A third application is that God’s wise judgment can bring about peaceful and secure coexistence between people and nations (Mic. 4:3–4). This principle suggests that believers should do the work of God by practicing fairness and justice so that peace will characterize both personal and international relationships. Coveting, stealing, strife, bitterness, revenge, fighting, and war are not behavior patterns that please God; but justice, forgiveness, grace, peace, and suffering for the sake of others are. Psalm 34:14 encourages people to “seek peace,” Jesus refers to the peacemakers as a blessed group (Matt. 5:9), and Paul encourages the Romans to “make every effort to do what leads to peace and to mutual edification” (Rom. 14:19) and to “live at peace with everyone” (12:18).
The Scriptures make it clear that lasting peace is a gift of God (Num. 6:24–26; John 14:27) and cannot be fully attained without him. J. I. Durham claims that real peace “is a gift of God that can be received only in the presence of God”;25 thus, attempts to manufacture temporary truces by separating fighting parties usually do not solve the basic problem unless the parties have a confrontation with God and give up some of their own selfish desires. Since God knows the motivations and hidden agendas of every person and nation, he has the ability to secure peace by justly arbitrating differences, convicting people of sin, and giving them a forgiving spirit.
This principle also gives the believer confidence that no matter how difficult or impossible international relationships among nations become, God can and will one day bring about peace throughout the earth. Although this passage is about peace among nations, this principle can also be extended to the problem of developing peace among individuals: parents and children, husbands and wives, workers and bosses, pastors and parishioners.
Caring about the afflicted. A final application comes from God’s example of leading by caring about the afflicted and his strengthening of them (Mic. 4:6–8). Our Lord did not abandon the wounded and weak who could not help themselves, and neither should we. Nor did he give up on those who deserved to be punished or write them off as hopeless cases of no value, and neither should we. This attitude also characterized Jesus, who cared for the blind, the lame, the lepers, and the outcasts of society. His strategy was to heal and teach them in order to demonstrate that God’s grace and love are not based on status or humanly created value systems. Jesus pictured himself as the good shepherd, who cares for his sheep and strengthens all who are in need (John 10).