states that, 'In the context this certainly refers to being a door for the sheep and hence the gate or entry-way
to salvation‘ (Ibid. p. 216).
Keil & Delitzsch tell us that the passage in Micah 2:12-13 spoke of God's future Redemption-Salvation
through Messiah, the Second Moses: 'And the Lord will gather together all Jacob, not merely a portion, and
yet only the remnant of Israel...the further description rests upon the fact of the leading of Israel out of Egypt,
which is to be renewed in all that is essential at a future time. The following clauses also predict the
miraculous multiplication of the remnant of Israel (see Hos. 2:1, 2; Jer 31:10), as experienced by the people
in the olden time under the oppression of Egypt (Ex. 1:12). The comparison to the flock of Bozrah
presupposes that Bozrah's wealth in flocks was well known...The comparison which follows, 'like a flock in
the midst of its pasture‘, belongs to the last verse, and refers to the multiplication, and to the noise made by a
densely packed and numerous flock. The same tumult will be made by the assembled Israelites on account
of the multitude of men‘ (Bozrah is taken by Keil to be a proper noun, the name of a place that boasted of
many sheep. It can also be taken to be a common noun meaning a sheep-pen) (Keil, Commentary On The
Old Testament, vol. 10, Minor Prophets, p. 303).
'In v. 13 the redemption of Israel out of exile is depicted under the figure of liberation from captivity. Was
Egypt a slave-house (ch. 6:4; cf. Ex. 20:2); so is exile a prison with walls and gates, which must be broken
through. Ha-Poretz, the breaker through, who goes before them, is not Jehovah, but, as the counterpart of
Moses the leader of Israel out of Egypt, the captain appointed by God for His people, answering to the head
which they are said to choose for themselves in Hos. 2:2, a second Moses, viz., Zerubbabel, and in the
highest sense, Christ, who opens the prison-doors and redeems the captives of Zion...Led by him, they
break through the walls, and march through the gate, and go out through it out of that prison...Their King
Jehovah goes before them at their head...Just as Jehovah went before Israel as the angel of the Lord in the
pillar of cloud and fire at the exodus from Egypt (Ex. 13:21), so at the future redemption of the people of God
will Jehovah go before them as King, and lead the procession (see Isaiah 52:12)‘ (Ibid. p. 304).
Even though Keil and Delitzsch fail to understand the connection of Micah 2:13 to Matt 11:12, they do see
the imagery of the gate or walls being broken through by the 'Breaker' (Messiah). This leads us to
understand that the Breaker is breaking down walls that, like Moses, would bring Israel to final redemption.
The passage in Micah relates to the End of Time ('I will surely assemble all of you, Jacob‘.) That is exactly
what Y‘shua was talking about that day in Matt 11:12 – the Kingdom of the Heavens being broken open (by
Him the Breaker) and those who would inherit it as pressing in or breaking in. This would be all believers (the
breakers or the breach makers) who would follow Him. In this they would be like Y‘shua, making the breach
wider for others after them.
As the Breaker makes a hole in the Heavenly Fence, the Sheep of YHWH follow the Good Shepherd. This
leads us to another Scripture link in the chain that parallels what Y‘shua is speaking of in Matthew, according
to Micah: His Death and Resurrection is the Power that breaches the Heavens: ―Lift up your heads, Oh
Gates and be lifted up, Oh ancient Doors that the King of Glory may come in! Who is the King of Glory?
YHWH strong and mighty. YHWH mighty in battle. Lift up your heads, Oh Gates and lift them up, Oh ancient
Doors that the King of Glory may come in! Who is this King of glory? YHWH, King of the Heavenly Armies;
He is the King of Glory. Selah‖. (Psalm 24:7-10)
Some say that the gates and doors were those of the Temple. There are two things wrong with this
assessment. One, it speaks of ancient Doors. At the time of the writing of Psalm 24, if the Temple was in
existence, the doors could hardly be called ancient. Which leads us into the next problem – that of assuming
that the gates and doors of the Temple were in existence when the Psalm was written. If King David wrote
this (and it's most likely he did as the beginning of the Psalm records), the Temple hadn't been built yet.
Therefore, it would be impossible for the ancient doors and gates of the Psalm to be referring to a Temple
that didn't exist. (The Temple wouldn't be built until after David's death. His son, King Solomon would build
it.)
The ancient Gates or Doors in this Psalm were what separated YHWH from Man – the firmament of the
Heavens. David is speaking about the Ancient Doors opening for Messiah upon His Resurrection and return
to the Heavens. On the other side of this firmament is the Heavenly Temple, where first we see the Altar for
Sacrifice of the Lamb of YHWH. All who desire to pass through the breach that the Breaker makes, must first
apply the Blood of the Sacrifice of the Lamb while they are upon the Earth.
Keil, while stating that the doors are those of the (Earthly) Temple, also declares that these are the Doors of
Eternity (Ibid. p. 213). That is because that's what the Hebrew states (v. 7, pit-hay olam). In Keil's
understanding, YHWH was entering the Temple in Jerusalem. In fact, the Psalm depicts Y‘shua coming to
the firmament that separated Man from YHWH – a firmament that no man could penetrate or go through. But