Micah 5:2 is regarded as a prophecy indicating where the Jewish Messiah would be born, a village called Bethlehem. This passage was written for the purpose of consoling a people devoid of hope, as it describes the arrival of a King in a futuristic sense who will bring about the redemption and restoration of Israel along with a kingdom that exists throughout the world. First century Jewish leaders during the first century understood Micah 5:1-2 to be a messianic prophecy (Matthew 2:3-6; Luke 2:4; John 7:41-42). King David was also born in Bethlehem (1 Samuel 16:1-13). Jesus Christ is the most prominent figure in his lineage, legally speaking. God raised Christ up to rule eternally in David's royal ancestry through a covenantal promise (2 Samuel 7:12-17).
There is an issue of word rendering in Micah 5:2 as it relates to the divinity of Christ. Translations such as the English Standard Version render the Hebrew word "olam" in this text as from ancient days, while others such as the New American Standard and King James read as from eternity. The Hebrew can either refer to unending time or to some distant point in the past. It can be argued that the Prophet Micah was conveying the meaning of eternity. The King being described in Micah 5:2 has supernatural qualities (compare with Isaiah 9:6).
Jesus Christ did not exist from eternity past as a human. So in one sense, He did indeed have a "beginning" as a man. God the Son came down from heaven and took on human flesh. The phrase "ancient of days" refers to the incomprehensible essence of eternity. This source provides historical background regarding the interpretation of Micah 5:2:
"Eliezer makes a remarkable observation: though the Messiah will be born in Bethlehem, he existed “before the world was created” (Pirkei deRabbi Eliezer 3:1). Micah says his goings forth are מִימֵי עֹולָֽם mimei olam (“from the days of eternity”). In other words, the Messiah has eternally existed. The Messiah is not a created being. The text implies a divine nature. Early Jewish interpreters understood this. The writer of 1 Enoch says, “From the beginning the Son of Man was hidden and the Most High has preserved him” (1 Enoch 62:7). Classical rabbinic texts described a pre-existent Messiah in b. Pesachim 54a, Nedarim 39a, the Revelation of R Joshua b Levi, and Seder Gan Eden." (Jacobs and Buttenweiser, “Messiah,” 511)"
The text is obviously discussing the pre-existence of the Jewish Messiah. The idea of beginnings is emphasized twice in a row in the same passage (consider also the rendering of Micah 5:2 as found in the New International Version where it says "origins"), meaning that Jesus Christ is eternal. If Micah 5:2 is referring to a specific point in time when the Messiah was created by God, then it would simply be redundant. It would not make any sense for Him to be brought into existence many times. The Jamieson-Fausset-Brown Bible Commentary has this excerpt:
"goings forth . . . from everlasting--The plain antithesis of this clause, to "come forth out of thee" (from Beth-lehem), shows that the eternal generation of the Son is meant. The terms convey the strongest assertion of infinite duration of which the Hebrew language is capable (compare Psalms 90:2, Proverbs 8:22, Proverbs 8:23, John 1:1 )."
The Commentary on the New Testament Use of the Old Testament, edited by D.A. Carson and Gregory K. Beale, says the following about Matthew paraphrasing the messianic prophecy given through Micah:
“A literal translation of Mic. 5:1 MT (5:2 ET) reads, “And you Bethlehem Ephrathah, little [or, ‘insignificant’] among the thousands [or, ‘clans’] of Judah, from you to me will go forth to be a ruler in Israel.…” Micah 5:1 LXX (5:2 ET) translates the Hebrew quite literally, but adds “house of” before “Ephrathah” and changes “thousands” to “rulers of thousands.” Matthew follows the LXX verbatim for “and you Bethlehem,” replaces “(house of) Ephrathah” with “land of Judah,” adds “by no means” before “little,” changes the adjective to the superlative form “least,” replaces “rulers of thousands” with “governors,” omits “to me,” but then reproduces “out of you will go forth” using LXX wording.”
There is an issue of word rendering in Micah 5:2 as it relates to the divinity of Christ. Translations such as the English Standard Version render the Hebrew word "olam" in this text as from ancient days, while others such as the New American Standard and King James read as from eternity. The Hebrew can either refer to unending time or to some distant point in the past. It can be argued that the Prophet Micah was conveying the meaning of eternity. The King being described in Micah 5:2 has supernatural qualities (compare with Isaiah 9:6).
Jesus Christ did not exist from eternity past as a human. So in one sense, He did indeed have a "beginning" as a man. God the Son came down from heaven and took on human flesh. The phrase "ancient of days" refers to the incomprehensible essence of eternity. This source provides historical background regarding the interpretation of Micah 5:2:
"Eliezer makes a remarkable observation: though the Messiah will be born in Bethlehem, he existed “before the world was created” (Pirkei deRabbi Eliezer 3:1). Micah says his goings forth are מִימֵי עֹולָֽם mimei olam (“from the days of eternity”). In other words, the Messiah has eternally existed. The Messiah is not a created being. The text implies a divine nature. Early Jewish interpreters understood this. The writer of 1 Enoch says, “From the beginning the Son of Man was hidden and the Most High has preserved him” (1 Enoch 62:7). Classical rabbinic texts described a pre-existent Messiah in b. Pesachim 54a, Nedarim 39a, the Revelation of R Joshua b Levi, and Seder Gan Eden." (Jacobs and Buttenweiser, “Messiah,” 511)"
The text is obviously discussing the pre-existence of the Jewish Messiah. The idea of beginnings is emphasized twice in a row in the same passage (consider also the rendering of Micah 5:2 as found in the New International Version where it says "origins"), meaning that Jesus Christ is eternal. If Micah 5:2 is referring to a specific point in time when the Messiah was created by God, then it would simply be redundant. It would not make any sense for Him to be brought into existence many times. The Jamieson-Fausset-Brown Bible Commentary has this excerpt:
"goings forth . . . from everlasting--The plain antithesis of this clause, to "come forth out of thee" (from Beth-lehem), shows that the eternal generation of the Son is meant. The terms convey the strongest assertion of infinite duration of which the Hebrew language is capable (compare Psalms 90:2, Proverbs 8:22, Proverbs 8:23, John 1:1 )."
The Commentary on the New Testament Use of the Old Testament, edited by D.A. Carson and Gregory K. Beale, says the following about Matthew paraphrasing the messianic prophecy given through Micah:
“A literal translation of Mic. 5:1 MT (5:2 ET) reads, “And you Bethlehem Ephrathah, little [or, ‘insignificant’] among the thousands [or, ‘clans’] of Judah, from you to me will go forth to be a ruler in Israel.…” Micah 5:1 LXX (5:2 ET) translates the Hebrew quite literally, but adds “house of” before “Ephrathah” and changes “thousands” to “rulers of thousands.” Matthew follows the LXX verbatim for “and you Bethlehem,” replaces “(house of) Ephrathah” with “land of Judah,” adds “by no means” before “little,” changes the adjective to the superlative form “least,” replaces “rulers of thousands” with “governors,” omits “to me,” but then reproduces “out of you will go forth” using LXX wording.”
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