Mic 2:12-13 | KingComments | STEP | finalize the first part of the book. It is a promise of blessing and deliverance after the powerful accusations against the people. The emphasis is on what the LORD is going to do. Here He is the One Who acts, as before in judgment, now in blessing. He makes known what that blessing means. Judgment is not the last word God has for His people. In these verses Micah sees the people as a people over whom the announced judgment has been executed. The people have been taken away. But that is not the end of the people. The LORD pronounces here that He has not given up the people, in spite of so much iniquity, and that He will bless them. After Micah has pointed out so much that is wrong, it is surprising that he suddenly starts talking about a promise of future blessing and restoration. This only refers to a remnant in the end times, while the unbelieving masses will be struck by the announced judgment. That remnant will be “all Israel” ( ) or, as Micah says here, “all of you, Jacob”. The prophets always distinguish between the unbelieving, apostate mass of Israel and the believing, faithful remnant. This also makes it clear that the salvation that Micah proclaims here lies on a different basis than the announcements of the salvation of the false prophets. Micah does not pass judgment. “Assemble” and “gather” presupposes the preceding scattering among the nations ( ). Restoration takes place from the judgment that has been executed. And when the people are restored, they will also be greatly multiplied ( ), “they will be noisy with men” (cf. ). This will be the wonderful result of God’s actions. The LORD here is the Shepherd. Thus He is seen more often in the Old Testament. For example in Psalm 78 where it is said about Him that He led His people as a flock out of the slavery of Egypt ( ). The LORD is the same as the Lord Jesus in the New Testament, where He is called the good Shepherd ( ). With Him there is safety, protection and food. The Lord Jesus has given to the church shepherds who represent Him ( ; ). These shepherds have the task to make sure that the flock gets food, safety and protection. Therefore they teach the foundations of faith. They also provide guidance and direction on the way the sheep must go and protection against the dangers of wrong doctrine ( ).

‏ Micah 2:12-13

The Remnant of Israel Gathered

Mic 2:12-13 finalize the first part of the book. It is a promise of blessing and deliverance after the powerful accusations against the people. The emphasis is on what the LORD is going to do. Here He is the One Who acts, as before in judgment, now in blessing. He makes known what that blessing means. Judgment is not the last word God has for His people.

In these verses Micah sees the people as a people over whom the announced judgment has been executed. The people have been taken away. But that is not the end of the people. The LORD pronounces here that He has not given up the people, in spite of so much iniquity, and that He will bless them.

After Micah has pointed out so much that is wrong, it is surprising that he suddenly starts talking about a promise of future blessing and restoration. This only refers to a remnant in the end times, while the unbelieving masses will be struck by the announced judgment. That remnant will be “all Israel” (Rom 11:26) or, as Micah says here, “all of you, Jacob”. The prophets always distinguish between the unbelieving, apostate mass of Israel and the believing, faithful remnant.

This also makes it clear that the salvation that Micah proclaims here lies on a different basis than the announcements of the salvation of the false prophets. Micah does not pass judgment. “Assemble” and “gather” presupposes the preceding scattering among the nations (Jer 31:10). Restoration takes place from the judgment that has been executed. And when the people are restored, they will also be greatly multiplied (Isa 54:1-3), “they will be noisy with men” (cf. Eze 34:31 ; Eze 36:38). This will be the wonderful result of God’s actions.

The LORD here is the Shepherd. Thus He is seen more often in the Old Testament. For example in Psalm 78 where it is said about Him that He led His people as a flock out of the slavery of Egypt (Psa 78:51-52 ; Psa 80:1). The LORD is the same as the Lord Jesus in the New Testament, where He is called the good Shepherd (Jn 10:11). With Him there is safety, protection and food.

The Lord Jesus has given to the church shepherds who represent Him (Eph 4:11; 1Pet 5:1-4). These shepherds have the task to make sure that the flock gets food, safety and protection. Therefore they teach the foundations of faith. They also provide guidance and direction on the way the sheep must go and protection against the dangers of wrong doctrine (Tit 1:9).

The Breaker

This verse shows how the result of the previous verse is achieved. It is not about gathering, as in the previous verse, but about deliverance. Here the redemption of Israel from exile is painted under the picture of the release from a prison.

Further on, Micah compares Egypt, where the people were once imprisoned, with a house of slavery (Mic 6:4; Exo 20:2). Here he compares the exile with a prison with walls and gates that have to be broken through. The Breaker clears the way for all who follow Him and removes obstacles. This Breaker is none other than the LORD, the Messiah (Isa 42:7 ; Isa 59:20, 21; Rom 11:26; Hos 1:11 ; Hos 3:5). He goes before them (Isa 52:12), just as He went before them as the Angel of the LORD in the pillar of cloud and the pillar of fire (Exo 13:21).

He will lead His people out of the gates of the cities where they were imprisoned. He goes before them as the Breaker, King and LORD. The three verb forms ‘break out’, ‘pass through’ and ‘go out’ express a progress that cannot be stopped by any power.

As has been mentioned before, the LORD is the Lord Jesus. He is the good Shepherd Who leads His own sheep out and brings them into freedom and cares for them. His resurrection also shows Him in a wonderful way as the Breaker. After all, the Lord Jesus breaks open the prison of death and grave, He breaks through the guards and all the hatred of the devil and his instruments, the godless leaders of God’s people. Thus, in the resurrection, He went out before His redeemed ones who follow Him (1Cor 15:23). They too break through the gate, after Him.

The ‘gate’ is first and foremost that of Jerusalem. In the end time Jerusalem will be captured by the king of the north. But then the Lord Jesus will appear in Jerusalem, on the Mount of Olives. From there He will rescue the remnant that is in distress in Jerusalem. He is the Savior who will come “from Zion” – not to Zion (Rom 11:26; Psa 14:7), which means that He first came to Zion (Isa 59:20).

The Lord Jesus is also the Breaker for every new situation or period of time. He is always there to go out before us and break any opposition that opposes or limits us. Then He goes out before us and sets us in space. We have to go close behind Him, just as the armor-bearer stays close to Jonathan (1Sam 14:13).