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Micah 4:1–2. And in the last days the mountain of the Lord will be revealed, prepared above the tops of the mountains, and will be exalted above the hills, and people will rush to it, and many nations will come to it and say: Come, let us go up to the mountain of the Lord and to the house of the God of Jacob: and they will show us his way, and let us walk in his paths. In these words there is a clear prediction about the church of their pagans. When Israel was rejected according to the flesh and the sacrifices under the law ceased, the priesthood of their tribe of Levi ceased, and subsequently the most famous temple was burned, and Jerusalem was destroyed - then Christ revealed the church from the pagans, as if in the last time, that is, at the end of this age, for then He became like us. So, He calls the church a mountain, which is the house of the “living God” (1 Tim. 3:15). He calls it high because there is nothing low in it at all, but it rises high by the knowledge of the dogmas about God, and the very life of those justified in Christ and sanctified in the Spirit is elevated in it; for in them there is no attachment to earthly and animal life, as everyone can easily notice in the circumcised. The latter are subject to carnivory and addiction to shameful profits, they turned out to be bloodthirsty and guilty of many other crimes. And “those who are Jesus Christ,” as the divine Paul says, “...have crucified the flesh with passions and lusts” (Gal. 5:24); they hated the desire to get rich to such an extent that you can hear them exclaiming with boldness: “having food and clothing, we will be satisfied with these.” But those who want to get rich fall into misfortunes and snares, and into many lusts and unprofitable 21 ... even they plunge men into destruction and destruction" (1 Tim. 6:8-9). And they have also withdrawn from murder to such an extent that they turn the other cheek to those who strike on the right side (Matthew 5:39). The church can be called a mountain in a different sense, in comparison with the teaching of the Hellenes; and creatures in general. It clearly proclaims the real and true God, who created this universe and preserves its well-being, and how God is the Lord of all. This indicates that the mountain of the Lord has risen above the mountains and hills, and that it is in plain sight and in a very open place; for what is on the mountain is visible from everywhere, is very striking and cannot remain unnoticed even by anyone who is far away. And that they should strive for it with great readiness, the prophetic word clearly indicated this. The most historical events have attested to this and immutably confirmed it. “People will rush to him,” he says, “obviously, to the Lord of the house, that is, Christ. What will they say? “Come, let us go up to the mountain of the Lord and to the house of the God of Jacob: and they will show us his way, and we will go along it.” You hear how quickly they stir up each other, saying: “let us go up.” This is correct and reasonable. I would say that having understood the low and the despicable character of the Greeks, they say: “let us ascend,” as if jumping upward, to that which relates to the knowledge of the real and true God. They desire righteousness and thirst to learn the way of the Lord. Who were their leaders? Obviously, the disciples of the Savior, to whom the divine command was given, and to whom Christ said: “Going and teaching all languages, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to keep all the things given to you in commandments” (Matthew 28:19-20). Micah 4:2–3. For the law will go out from Zion, and the word of the Lord from Jerusalem, and will judge among many people, and will expose the tongues of strongmen even to a far land. Huge and innumerable crowds of pagans, rushing to the mountain of the Lord, that is, to Jerusalem, wanting to learn the way of the Lord and promising to readily follow it, here express the reason why they no longer want to obey the law and turn to Judaism. Before the coming of the Savior, when the pagans were still under the law, 22 some of the lost came and, parting with the evil of idolatry and then accepting circumcision according to the flesh, tried to live in accordance with the morals and laws of the Jews. They had an innumerable number of them. So Solomon, when he set out to build a temple in Jerusalem, he appointed one hundred and fifty thousand stonemasons and workers, and “strangers” (proselytes); for so it is written in Chronicles (2 Chronicles 2:17). This event was a type of the sacrament; for in the future a true and famous temple, that is, a church, was to be erected to God, but not by the Jews, but by the pagan nations, who everywhere spread 23 “who are like the secret Jews,” having circumcision not “in the flesh,” but “in the Spirit” (Rom. 2:28–29). So, even before the coming of the Savior, some of the idolaters converted and lived in accordance with the laws of the Jews. When the Mount of the Lord was finally revealed, truly visible from everywhere, they went to it more willingly, rejoicing and saying, “For out of Zion will come the law and the word of the Lord from Jerusalem.” Apparently, they want to say and clearly proclaim that one day Zion will be deprived of the law itself and Jerusalem will be left without divine verbs. And truly, it was as if the word of God, spoken through an angel, departed from them; the shadow lost all meaning and what was contained in the types ceased, the sacrifices were destroyed, and finally, everything established by Moses, as far as the letter is concerned, I say, seemed to have reached its limit. And that Christ was to judge and expose many nations—this is, as it were, prophesied and foreshadowed in the words: “He will judge and expose.” How and in what way, this needs to be said. Convincing, he moves away from various errors and, clearly showing that they are hastening to destruction if they do not decide to live rightly and be cleansed from the guilt of ancient sins, he judges and denounces in some way not just any people, “but even to a distant land,” that is, to the ends of the heavens, for the saving word is preached everywhere; “This gospel will be preached,” he says, “in the whole world” (Matthew 26:13). But it seems that the prophetic word reveals to us some other subtle and hidden secret; for in some way it tells about the condition under which pagan nations can be accepted, and that they, leaving that ancient error, will finally go to the mountain of the Lord, that is, to the church. From the highest, he says, Zion and spiritual Jerusalem, “will come the law and the word of the Lord”; for the Word of God came down to us from heaven, which became our law and legislator, and It “will judge among many people and expose strong tongues to the farthest land.” And what the expression wants to indicate: “he will judge and expose,” I’ll say about this what I think. Satan reigned cruelly over everyone and, together with the evil forces subordinate to him, oppressed those living under the sun, and, placing the yoke of his rule on everyone, removed those living on earth from God. But God “appeared to us,” according to what is written (Ps. 117 cf. 1 Tim. 3:16; 1 John 1:2), the good shepherd finally revealed himself and delivered those who had been led astray from his cruel power, and condemned their deceivers and exposed their oppressors, that is, the beginnings and powers of the ruler of this world, “the spirits of wickedness in high places” (Eph. 6:12). Christ himself clearly points this out to us, saying: “Now is the judgment of this age: now the prince of this world will be cast out. And even if I am lifted up from the earth, I will draw everyone to me” (John 12:31-32). He carried out judgment on many innumerable peoples, obviously oppressed, and justified them in mercy and faith, and expelled the prince of this age and deprived him of power over us, denouncing him as a wicked man, as a murderer, as an oppressor of people. Together with him, other crowds of demons were also exposed, once terrible and strong, passing not only through the city, but scattered throughout the distant land, that is, to the limits of the universe; for they seemed to divide the land among themselves, and no one was completely safe from their cruelty. Micah 4:3–4. And they will beat their swords into rawls and their swords into pruning hooks, and no one will take the tongue of a sword, and they will not learn how to fight. And every one shall rest under his vine, and every one under his fig tree, and there shall be no one to fear, apart from the mouth of the Lord Almighty these words are spoken. In Christ everything has become new, and Paul truly says: “in Christ there is a new creation, the ancient creature” (2 Cor. 5:17); for the very state of things has transformed into a better one, no longer giving rise to wars or battles, with their unbearable and truly disastrous campaigns for everyone. For the words: the instruments of war will be converted into tools for agriculture and “everyone will rest,” as the prophet says, “under his fig tree and under his vine, and there is no one to fear” - what else can they indicate to us, if not that there will be deep and permanent peace and a time free from war? This was fulfilled with the coming of the Savior. Therefore, Christ Himself said: “My peace I give to you.” When and how did peace come to the world? When at last the dominion of the Romans and the most glorious kingdom spread over the world; then all the nations were gathered and submitted to a single yoke, and stopped war against each other, and turned to peaceful pursuits, obviously to agriculture; each of them lives safely in their cities. And until the Romans conquered them, there were wars and uprisings of countries and cities everywhere, and those who wanted to wreak havoc on whomever they wanted were given the opportunity to steal the property of others as victors, and the inhabitants of each country and each city needed to be proficient in the use of military weapons and learn the art of war in order to protect themselves and their children. When the power of the (Roman) kingdom finally became stronger, then all this ceased, and the weapons of war turned into axes, sickles and plows, and were converted into many other things of the same kind. If anyone wants to understand the words in question spiritually, then he will understand again that when Christ, in his mercy to us, gave us peace and weakened the principles of those who were at war from time immemorial against those who sought to live godly, then we were delivered from horror, became safe from attack and battle, and, turning to spiritual agriculture, we gathered the fruits of righteousness and finally rested under the fig tree and the vine. The fig tree will be a symbol of sweetness, and the grapevine will be a symbol of spiritual joy; for the word of the Savior is very sweet and capable of gladdening the heart of man, according to what is written (Jer. 15:16). Moreover, the hope for the future with which we have been enriched in Christ is sweet and filled with joy. Micah 4:5. For all people will go each on their own way, but we will go in the name of the Lord our God forever and beyond. Those who make the effort to enter the mountain of the Lord and desire to learn His paths promise obedience and learn the excellent rules of life in Christ, and thereby show us very well that they will be imbued with the strongest desire for piety. For, he says, everyone living in this or that country or city follows the path that he himself has chosen, and leads a lifestyle consistent with his own view and in accordance with his understanding of happiness; and for us the subject of concern is Christ, we consider His commandments to be the straight path, and we will walk with Him not only in the present and past centuries, but also longer. This is an immutable truth, for those who suffer with Him will go everywhere with Him and with Him will be glorified and reign together. But Christ is made the main subject of their thoughts by those who do not put anything above love for Him, who move away from vain worldly entertainments, on the contrary, they seek truth and what is pleasing to Him, and success in virtues, as was the divine Paul. Therefore, he writes: “I have been crucified with Christ; I live as no one, but Christ lives in me” (Gal. 2:19–20). Micah 4:6–7. On that day, says the Lord, I will gather up what is broken, and I will receive what is rejected, and I will reject them. And I will put the broken one into a relic, and the broken one into a strong tongue, and the Lord will reign over them in Mount Zion from now on and forever. Again it reveals that Israel is by no means completely deprived of hope. Although he was crushed, became rejected or rejected for the sake of very great wickedness, as an enemy of God and an idolater, as abominable and unclean, and immeasurably guilty of the crimes of murder (they killed the prophets and then, to top it all, crucified the Savior and Redeemer Himself of all); but for the sake of the fathers he had mercy, and the remnant was saved, and became a great people. There is no doubt that by a great people we must understand, and in all justice, the holy multitude of those justified in Christ. And what is best in him and can excite surprise are spiritual blessings and decorations of the heart, that is, sanctification, trust in Christ, true faith, amazing virtue, glorious patience and submission to the royal authority of Christ Himself, and having Him as our mentor, “for Christ alone is our mentor” (Matthew 23:10). And when the dead are resurrected, then “we who are left alive will be caught up with them in the clouds to meet the Lord in the air, and so we will always be with the Lord” (1 Thessalonians 4:17). Mount Zion is what Jerusalem, the mother of the firstborn, calls above, in which we will be together with Christ Himself. Micah 4:8. And you, pillar of the shadowy flock 24, daughter of Zion, the first power will come to you and enter, the kingdom from Babylon to the daughter of Jerusalem. Works of divine mercy are proclaimed here to those in distress. Before he said that one day He would accept the broken one and make her a great people. But meanwhile, he inserts an accusation - and in the fact that she was tormented in every possible way, contrite and rejected, he usefully reproaches her, for, as Blessed Paul said, “sorrow..., like God, brings unrepentant repentance to salvation” (2 Cor. 7:10). So, He strikes out of love, and since there was no voluntary decision to experience anything bitter, He achieves this with blows of punishment. He calls Zion, or Jerusalem itself, “a pillar of the dark flock” (miserable), as if speaking about it with His characteristic nobility or expressing sadness about it: oh, Zion or Jerusalem, My unfortunate daughter! O miserable and dark dwelling of My sheep! You will certainly be exposed to your enemies against your will; will come, will certainly come upon you, and not for a long time, dominating the kingdoms of the earth and their strongest kingdom, that is, Babylon. He calls Zion or Jerusalem a “pillar of darkness” and a dark dwelling, since everyone in it walks as if in darkness because they do not want to make the law of God a lamp and light for themselves, and accept sanctification into their souls; and not otherwise, as soon as under this condition it was possible to follow the unmistakable path, move away from destruction, avoid sin and not fall under the disasters encountered along this path. Therefore, we too will sing, crying out to the Lord: “Enlighten my eyes, lest I sleep into death. Let it not be when my enemy says, “I will strengthen myself against him” (Ps. 12:4–5). Being illuminated by the divine light and having received into our soul the radiance of the highest wisdom emanating from God, we will be inaccessible to enemies; having been delivered from the consequences of divine wrath, we will enjoy the blessings of heavenly joy and prosper completely in Christ. Micah 4:9–10. And now have you known evil to Vskaya? wouldn't you have 25 kings? or will your advice perish, because you have suffered from illness, like giving birth? Be sick, and be of good courage, and draw near, daughter of Zion, as she is in travail: before now thou hast departed from the city, and thou shalt dwell in the land, and come to Babylon: from there the Lord thy God shall take thee away, and from there shall the Lord thy God deliver thee out of the hands of thy enemies. So, “the first power will come to you,” he says. But what is the reason for which you are amazed by such terrible disasters or by what usually causes disasters, I say, the disasters of war? Did you really not have a king? Did you not take care to draw up wise advice for yourself and consider the matter in the best possible way? Again he nobly strikes her and indirectly condemns her as very unreasonable and does not shy away from offending God. In what way, I will tell you briefly. by the Israelites, God himself, through the medium of the wise Moses, and after him through the medium of Joshua, endued with the dignity of a military leader, then through the judges elected from time to time, and after them through the blessed Samuel. But while they had such an order of affairs and everything was going well for them, they, miserable ones, planned evil against themselves, rejecting the yoke of the kingdom of God, they came to the blessed one. And they said to Samuel: “Behold, you are old, but your sons do not walk in your way: and now set a king over us, that he may judge us as other tongues do. And it came to pass, he says, a wicked verb before the eyes of Samuel, as if he had decided: Give us a king, and let him judge us. And Samuel prayed to the Lord. And the Lord said to Samuel, “Listen to the voice of the people, as they say to you, ‘Because you have not been humiliated, but I have been humiliated, so that I should not reign over them” (1 Samuel 8:5-7). Then, although blessed Samuel announced to them about the royal rights and thereby tried to instill in them great fear, when he very strongly rejected them from such bad and impious intentions, nevertheless, they insisted on their own, saying: “no, but let the king be over us, and we also will be like all the nations: and our king will judge us, and will go out before us, and will fight for us” ( 1 Samuel 8:19–20). Now he reminds them of these ancient and dangerous intentions of theirs and, as it were, laughs at what happened, and says: how “have you known evil? wouldn't you have a king? or will your advice perish?” Didn’t you ask for a king for yourself, saying: “He will come out before us and fight in battle for us?” Wasn't your intention good? The outcome of events showed to what extent your decision was good and necessary. You rejected the yoke of the kingdom of God: “Behold, you have become sick, like giving birth. Be sick and take courage, daughter of Zion." Noble speech again: oh dear daughter! be patient in illness, courageous in sorrow, get closer to birth, that is, you will not be far from what is expected; but like a woman already close to the time of childbirth, you will cry out in suffering; Leaving the very fortified cities, “you will live in the field” and you will settle, he says, in the desert, you will even reach Babylon itself. However, she does not leave her completely without consolation, for she adds that she will return and resettle back, by the mercy of God. So, it is best to remain under the power and kingdom of God, consider Him as your strength, protector and patron, before Him alone to bow the neck of your soul, live in accordance with His will and consider what is pleasing to Him worthy of all attention. If we do not do this, then we will certainly fall under the power of the spiritual Babylonians, that is, hostile and unclean forces, and under the “first power,” that is, under the dominion of Satan, and as if stolen from the holy city, whose artist and creator is God, we will dwell in the land of Babylon, for we will be in confusion and confusion, in the vain entertainments of real life. Babylon means confusion (Gen.11:9). Micah 4:11–13. And now the nations having gathered themselves together against you, speaking many words, let us rejoice, and our eyes will look upon Zion. These, however, did not understand the thoughts of the Lord and did not comprehend His advice, as if they had gathered them together like sheaves of humus. Arise and wear them out, daughters of Zion, for I will make your horns of iron and your cuffs of copper, and make thin the people of many, and present to the Lord their multitude and their strength to the Lord of all the earth. We have said more than once before that when Hezekiah ruled the kingdom in Jerusalem, Sennacherib devastated Samaria, and at the same time destroyed many cities of Judah. Then he sent Rapsak from Lachish, who immeasurably humiliated the divine glory, when in one night one hundred and eighty-five thousand warriors perished by the hand of an angel. He remembers this story again. “Many nations have gathered,” he says, “to thee, almost making fun of you and already intending to dance to mock you, which very soon you will be defeated. However, they did not know what God had determined; iron and claws (hooves) of copper,” that is, you will be insurmountable and invincible for enemies, and, as it were, you will trample your opponents underfoot. And since he made a mention of the threshing floor and sheaves, he retained the image corresponding to this metaphor; for in fact they were not destroyed by human hand, but their killing was the work of divine wrath. Do not attribute glory to yourself, he says, for this; on the contrary, consider both the multitude and the strength of those who perished to be the work of the Lord of the whole earth. This is the meaning of this story. But perhaps some readers will be confused by such changeability of prophetic sermons. After all, we have just heard the words of the prophet: “The first power will come and enter you - the kingdom of the Babylonians,” and the method of captivity was described; then immediately we see (the daughter of Zion) saved and trampling on her enemies. But an accurate distinction of time (events) is required; only in this case will it be possible to have a separate and clear contemplation of what is being said. So, when Hezekiah reigned, Sennacherib attacked Jerusalem. Then, after the death of Hezekiah, there were four kings, and the fifth was Jehoiachin. Then Nebuchadnezzar took all Judea and Jerusalem itself, and led all Israel into captivity. The story of these events was wisely written to us by the blessed prophet Jeremiah. Here St. Kirill follows a very rare reading. Slav.: “meaningless”. Those. lived in the time of the law, the Old Testament. Those. distributed and glorified. Here as in Set. and some, but in Slavic, according to authoritative reading: “dark”. At St. Kirill: “in you”, as in Compl. and some You might be interested in: