So he says that Samaria will be surrounded and encompassed by the hostile peoples. Not only will they strike her cheek with their hand, which is more bearable, but they will crush her with rods, which is especially cruel. This signifies the shameful and miserable distress of captivity, for it is unquestionable that to strike the cheek is a special dishonor. Considering that they also struck her with rods, they have caused extreme hardship and debasement. Governed by the tribe of Ephrem, Samaria is dishonored. She is in shame and suffering. However, the striking hand will stop, and we will not taste misery if only we do our best to refrain from provoking the wrath of the Lord of all by trespassing or eagerly committing sins, which are hateful to him. If we honor him with virtuousness instead, then we will enjoy prosperity and will live a joyous and commendable life. ^[1]

By designating Bethlehem, they [the Jews] were like the builders of Noah’s ark, providing others the means of escape, yet themselves perishing in the flood. Like milestones, they showed the way but were incapable of walking along it. They were asked where the Christ was to be born. They answered, In Bethlehem of Judah. For thus it was written by the prophet — they were repeating from memory, you see, what had been written about this by Micah: And you, Bethlehem, land of Judah, are not the least among the leaders of Judah; for from you shall come forth the king who is going to be the shepherd of my people Israel.^{[1] [2]} THE SMALLER MADE THE STRONGER. ISHO‘DAD OF MERV: But you, O Bethlehem, you are too little for what you are.^[1] That is, even though in comparison with your enemies you are little in force and number and incapable to lead the thousand of Judah, yet, thanks to the help that I give you, the powerful ruler will be able to make war against them. For I have destined him to that from the beginning, through the promises already made to David. This is said with the usual reference to Zerubbabel, but its true meaning has been revealed in Christ, because when he appeared, all the promises made to Abraham and David were fulfilled. ^[2]

It is enough for piety for you to know, as we have said, that God has one only Son, one naturally begotten, who did not begin to be when he was born in Bethlehem but is before all ages. For listen to the prophet Micah: And you, Bethlehem, house of Ephratha, are little to be among the thousands of Judah. From you shall come forth for me a leader who shall feed my people Israel; and his goings forth are from the beginning, from the days of eternity.^[1] Therefore do not fix your attention on him as coming from Bethlehem simply but worship him as begotten eternally of the Father. Admit no one who speaks of a beginning of the Son in time, but acknowledge his timeless beginning, the Father. ^[2]

Now this patently resembles the prologue to the Gospel, In the beginning was the Word, and the Word was with God, and the Word was God; he was in the beginning with God. It also resembles what was said by God through blessed David, From the womb before the daystar I begot you.^[1] This person, then, who was before time, who was in the beginning with God, who is God the Word, with his origins from that source from the beginning, receives his birth according to the flesh (the text says) in you [Bethlehem], making you famous and illustrious, even though unimportant among Judah’s thousands. ^[2] BIRTH PROMISED IN ABRAHAM FROM OLD. ISHO‘DAD OF MERV: The text says, His origin is from the beginning, the beginning, that is, according to the promises made to Abraham and David. ^[1]

It was another prophet, again, who pointed out the place where he would be born. For Micah said, And you, Bethlehem, the land of Judah, are by no means the least among the princes of Judah. For out of you will come the leader who will shepherd my people, Israel: and his going forth is from the beginning, from the days of eternity. He revealed his existence before all ages. When he said there will come the leader who will shepherd my people, Israel, he revealed Christ’s birth in the flesh. ^[1]

According to prophecy, Christ was born in Bethlehem of Judah, at the time, as I said, when Herod was king in Judea. At Rome, the republic had given way to the entire empire, and the emperor Caesar Augustus had established a worldwide peace. Christ was born a visible man of a virgin mother, but he was a hidden God because God was his Father. So the prophet had foretold: Behold, the virgin shall be with child and shall bring forth a son; and they shall call his name Emmanuel, which is interpreted, God with us.^[1] To prove that he was God, Christ worked many miracles, some of which — as many as seemed necessary to establish his claim — are recorded in the Gospels. Of these miracles the very first was the marvelous manner of his birth. ^[2] THE TRAVAIL OF CAPTIVITY WILL END IN A BIRTH. ISHO‘DAD OF MERV: He shall give them up until the time when she who is in labor has brought forth. This is what the prophet calls Jerusalem. This means he will abandon them to the afflictions of captivity until the time of the return. This means that these predictions will not come true before they are back from their captivity. Henana of Adiabene^[1] says she who is in labor means Jerusalem because she is in the pains of labor, which are her afflictions, and waits the birth of her salvation, until according to her expectations it sets to her return and her pains’ end. But in the same manner they will endure different difficulties until the Virgin gives birth to Christ. ^[2]

But now, the same star which led the magi to the place where the infant God was to be found with his virgin mother could of course have led them right to the very city. But it withdrew, and didn’t appear at all to them again, until the Jews themselves had been questioned about the city where Christ was to be born. This was to oblige them to name it themselves, on the evidence of divine Scriptures, and to say themselves, In Bethlehem of Judah. For so it is written, ‘And you, Bethlehem, land of Judah, are not the least among the princes of Judah; for from you shall come forth the leader who will rule my people Israel.’ ^[1] What else can divine Providence have meant by this, but that among the Jews would remain only the divine Scriptures by which the nations would be instructed, they themselves being blind? This evidence they would carry about with them not as an assistance to their own salvation but as evidence of ours. Because today it may happen that when we bring forward prophecies about Christ, uttered long before and now made clear by the events that have fulfilled them, the pagans whom we wish to gain will say that they weren’t foretold so long ago but have been composed by us after the event, so that what has later occurred may be thought to have been previously prophesied. Then we can cite the volumes owned by the Jews, to clear the doubts of the pagans, who were already prefigured in those magi, whom the Jews instructed from the divine books about the city in which Christ was born, without themselves either seeking or acknowledging him. ^[2]

Evidently [the Hebrew leaders] understood [the prophecy] in a carnal manner, just as Herod did, and reckoned that Christ’s kingdom would be like the powers in this world. They hoped for a temporal leader, while Herod feared an earthly rival. Herod, you are trapped in a useless fear. In vain do you attempt to rage against the child you suspect. Your realm does not encompass Christ, nor does the Lord of the world care about the meager limits within which you wield the rod of your power. He whom you do not wish to see reign in Judea reigns everywhere. You yourself would reign more happily if you would submit to his rule. Why not turn into honest service that which you resolve to do in falsehood and guile? Go with the wise men and worship the true king in humble adoration. But more inclined as you are toward the Jewish blindness, you do not imitate the faith of these Gentiles. You turn your perverse heart to cruel wiles. Yet you are not going to kill the one you fear, nor will you harm those whom you eliminate.^{[1] [2]} SEVEN SHEPHERDS AND EIGHT PRINCES. ISHO‘DAD OF MERV: We will raise against them seven shepherds and eight princes. By means of the events that happened in the days of Hezekiah, at the time of the ruin of the Assyrians, Micah provides information about those things that will happen through the agency of Zerubbabel toward the people of the house of Gog. By the numbers seven and eight he has indicated the complete and total destruction that befell the Assyrians through the intervention of the angel. The allusion is to the words of Ecclesiastes: Cast your bread upon the waters, for you will find it after many days. Give a portion to seven, or even to eight, for you know not what evil may happen on earth.^[1]

However, others suppose that he means by seven shepherds the prophets who lived before the invasion of the Assyrians, who prophesied their ruin, and that he means by the eight princes of men Hezekiah and the princes who assisted him. . . .

The phrase seven shepherds may indicate the fullness of the punishment that the Assyrians will undergo through the agency of the angel, while eight bites of men indicates what was in store for the survivors after their flight. What happened was that the Assyrian king was murdered by his sons and the others were exterminated by their fellow citizens. . . . From the spiritual point of view the verse applies to Satan, the abolisher of the law and the gospel, who was defeated by the prophets, the apostles and the angels. ^[2]