Text -- Micah 1:15-16 (NET)

1:15 Residents of Mareshah, a conqueror will attack you, the leaders of Israel shall flee to Adullam. 1:16 Shave your heads bald as you mourn for the children you love; shave your foreheads as bald as an eagle, for they are taken from you into exile.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Mic 1:15

The Assyrian, who in the right of conquest shall possess thee.

Wesley: Mic 1:15

A town of the Philistines.

Wesley: Mic 1:15

Perhaps this city was considerable enough at that time, to be the glory of Israel.

Wesley: Mic 1:16

O Judea and Israel, tear off thy hair. Shave what thou canst not tear off.

Wesley: Mic 1:16

For the loss of them, some being slain, others starved, or swept away with pestilence, and the residue carried captive.

Wesley: Mic 1:16

One species of which is entirely bald.

JFB: Mic 1:15

Rather, "the heir." As thou art now occupied by possessors who expelled the former inhabitants, so will I bring "yet" again the new possessor, namely, the Assyrian foe. Other heirs will supplant us in every inheritance but that of heaven. There is a play upon the meaning of Mareshah, "an inheritance": there shall come the new heir of the inheritance.

JFB: Mic 1:15

So called as being superior in situation; when it and the neighboring cities fell, Israel's glory was gone. MAURER, as the Margin, translates, "the glory of Israel" (her chief citizens: answering to "thy delicate children," Mic 1:16) "shall come in flight to Adullam." English Version better preserves the parallelism, "the heir" in the first clause answering to "he" in the second.

JFB: Mic 1:16

A token of deep mourning (Ezr 9:3; Job 1:20). Mourn, O land, for thy darling children.

JFB: Mic 1:16

Shave off thy hair.

JFB: Mic 1:16

Mourn grievously. The land is compared to a mother weeping for her children.

JFB: Mic 1:16

The bald eagle, or the dark-winged vulture. In the moulting season all eagles are comparatively bald (compare Psa 103:5).

Clarke: Mic 1:15

Yet will I bring an heir unto thee, O - Mareshah - Here is another instance, הירש haigeresh , to bring an heir, and מרשה mareshah , the city, the name of which signifies heirship. And so of the above proper names

Clarke: Mic 1:15

Adullam the glory of Israel - This was a fenced city in the south of Judah (see 2Ch 11:7) towards the Dead Sea

There is much obscurity in the concluding verses of this chapter. They undoubtedly refer to the captivity of Israel, and to circumstances of distress, etc., which are not mentioned in any of the historical books, and therefore their reference and meaning can only be conjectured.

Clarke: Mic 1:16

Make thee bald - Cutting off the hair was a sign of great distress, and was practised on the death of near relatives; see Amo 8:10

The desolation should be so great that Israel should feel it to her utmost extent; and the mourning should be like that of a mother for the death of her most delicate children

Clarke: Mic 1:16

Enlarge thy baldness as the eagle - Referring to the mounting of this bird, when in casting its feathers and breeding new ones, it is very sickly, and its strength wholly exhausted

Clarke: Mic 1:16

They are gone into captivity - This is a prediction of the captivity by Shalmaneser. Samaria, the chief city, is called on to deplore it, as then fast approaching.

Calvin: Mic 1:15

The Prophet here threatens his own birth place, as he had done other cities; for, as we have stated, he sprung from this city. He does not now spare his own kindred: for as God is no respecter of persons, so also God’s servants ought, as with closed eyes, to deal impartially with all, so as not to be turned here and there either by favor or by hatred, but to follows without any change, whatever the Lord commands them. We see that Micah was endued with this spirit, for he reproved his own kindred, as he had hitherto reproved others.

There is a peculiar meaning in the word, Mareshah, for it is derived from ירש , iresh, and it means possession. The Prophet now says, I will send to thee הורש , euresh, a possessor; the word is from the same root. ⁷⁵ ] But he means that the Morasthites would come into the power of their enemies no less than their neighbors, of whom he had spoken before. He says, to Adullam This was also a city in the tribe of Judah, as it is well known. But some would have “enemy” to be here understood and they put כבוד , cabud, in the genitive case: The enemy of the glory of Israel shall come to Adullam; but this is strained. Others understand the passage thus that the glory of Israel would come to disgrace; for Adullam, we know, was a cave. Since then it an obscure place, the Prophet here, as they think, declares that the whole glory of Israel would be covered with dishonor, because the dignity and wealth, in which they gloried would lose their pristine fixate, so that they would differ nothing from an ignoble cave. If any approve of this meaning, I will not oppose them. Yet others think that the Prophet speaks ironically and that the Assyrian is thus called because the whole glory and dignity of Israel would by him be taken away. But there is no need of confining this to enemies; we may then take a simpler view, and yet regard the expression as ironical, — that the glory, that is, the disgrace or the devastation of Israel, would come to Adullam. But what if we read it, in apposition, He shall come to Adullam, the glory of Israel? For Adullam was not obscure, as those interpreters imagine, whom I have mentioned, but it is named among the most celebrated cities after the return and restoration of the people. When, therefore, the whole country was laid waste, this city, with a few others, remained, as we read in the Neh 11:0. It might then be, that the Prophet called Adullam the glory of Israel; for it was situated in a safe place, and the inhabitants thought that they were fortified by a strong defense, and thus were not open to the violence of enemies. This meaning also may be probable; but still, as the glory of Israel may be taken ironically for calamity or reproach if any one approves more of this interpretation, it may be followed. I am, however, inclined to another, — that the Prophet say, that the enemy would come to Adullam, which was the glory of Israel, ⁷⁶ because that city was as it were in the recesses of Judea, so that an access to it by enemies was difficult. It may be also that some may think, that the recollection of its ancient history is here revived; for David concealed himself in its cave, and had it as his fortress. The place no doubt had, from that time, attained some fame; then this celebrity, as I have said, may be alluded to, when Adullam is said to be the glory of Israel. It follows —

Calvin: Mic 1:16

The Prophet at length concludes that nothing remained for the people but lamentation; for the Lord had resolved to desolate and destroy the whole country. Now they were wont in mourning, as we have seen in other places, to shave and even tear off their hair: and some think that the verb קרחי , korechi, implies as much as though the Prophet said “Pluck, tear, pull off your hair.” When afterwards he adds רגזי , regizi, they refer it to shavings which is done by a razor. However this may be, the Prophet here means that the condition of the people would be so calamitous that nothing would be seen anywhere but mourning.

Make bald, he says, for the children of thy delicacies ⁷⁷ The Prophet here indirectly upbraids those perverse men, who after so many warnings had not repented, with the neglect of God’s forbearance: for whence did those delicacies proceed, except from the extreme kindness of God in long sparing the Israelites, notwithstanding their disobedience? The Prophet then shows here that they had very long abused the patience of God, while they each immersed themselves in their delicacies. Now, he says, Enlarge thy baldness as the eagle Eagles are wont to cast off their feathers; and hence he compares here bald men to eagles, as though he called them, Hairless. As then the eagles are for a certain time without feathers until they recover them; so also you shall be hairless, even on account of your mourning. He says, For they have migrated from thee He intimates that the Israelites would become exiles, that the land might remain desolate. Now follows —

TSK: Mic 1:15

will : Isa 7:17-25, Isa 10:5, Isa 10:6; Jer 49:1

Mareshah : Jos 15:44

he : etc. or, the glory of Israel shall come to, etc. 1Sa 22:1; Isa 10:3

Adullam : Jos 15:35; 2Ch 11:7

TSK: Mic 1:16

bald : Job 1:20; Isa 15:2, Isa 22:12; Jer 6:26, Jer 7:29, Jer 16:6; Amo 8:10

thy delicate : Deu 28:56, Deu 28:57; Isa 3:16-26; Lam 4:5-8

for : Deu 28:41; 2Ki 17:6; Isa 39:6, Isa 39:7

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mic 1:15

Yet will I bring an heir - (the heir, him whom God had appointed to be the heir, Sennacherib) unto thee, O inhabitant of Mareshah Mareshah, (as the original form of its name denotes, lay on the summit of a hill. "Its ruins only were still seen,"in the time of Eusebius and Jerome, "in the second mile from Eleutheropolis"(Onomasticon). : "Foundations still remain on the south-eastern part of the remarkable Tell, south of Beth-Jibrin."Rehoboam fortified it also 2Ch 11:8. Zerah the Aethiopian had come to (2Ch 14:9 ff) it, probably to besiege it, when Asa met him, and God smote the AEthiopians before him, in the valley of Zephathah thereat. In the wars of the Maccabees, it was in the hands of the Edomites . Its capture and that of Adora are mentioned as the last act of the war, before the Edomites submitted to John Hyrcanus, and were incorporated in Israel. It was a powerful city , when the Parthians took it. As Micah writes the name, it looked nearer to the word "inheritance."Mareshah (inheritance) shall yet have the heir of God’ s appointment, the enemy. It shall not inherit the land, as promised to the faithful, but shall itself be inherited, its people dispossessed. While it, (and so also the soul now) held fast to God, they were the heritage of the Lord, by His gifts and grace; when, of their own free-will, those, once God’ s heritage, become slaves of sin, they passed and still pass, against their will, into the possession of another master, the Assyrian or Satan.

He (that is, the heir, the enemy) shall come unto Adullam, the glory of Israel - . that is, he who shall dispossess Mareshah, shall come quite unto Adullam, where, as in a place of safety, the glory of Israel, all in which she gloried, should be laid up. Adullum was a very ancient city, being mentioned in the history of the patriarch Judah Gen 38:1, Gen 38:12, Gen 38:20, a royal city Jos 12:15. It too lay in the Shephelah Jos 15:35; it was said to be 10 (Eusebius) or 12 (Jerome) miles East of Eleutheropolis; but for this, there seems to be scarcely place in the Shephelah. It was one of the 15 cities fortified by Rehoboam 2Ch 11:7; one of the 16 towns, in which (with their dependent villages) Judah settled after the captivity Neh 11:30. It contained the whole army of Judas Maccabaeus (1 Macc. 12:38).

Like Lachish, it had probably the double advantages of the neighborhood of the hills and of the plain, seated perhaps at the roots of the hills, since near it doubtless was the large cave of Adullam named from it. The line of caves, fit for human habitation, which extended from Eleutheropolis to Petra , began westward of it. : "The valley which runs up from Eleutheropolis Eastward, is full of large caves; some would hold thousands of men. They are very extensive, and some of them had evidently been inhabited.": "The outer chamber of one cavern was 270 feet long by 126 wide; and behind this were recesses and galleries, probably leading to other chambers which we could not explore. The massive roof was supported by misshaped pieces of the native limestone left for that purpose, and at some places was domed quite through to the surface, admitting both light and air by the roof."The name of Adullam suggested the memory of that cave, the refuge of the Patriarch David, the first of their line of kings, in extreme isolation and peril of his life. There, the refuge now of the remaining glory of Israel, its wealth, its trust, its boast - the foe should come. And so there only remained one common dirge for all.

Barnes: Mic 1:16

Make thee bald, poll - (literally, shear thee for thy delicate children Some special ways of cutting the hair were forbidden to the Israelites, as being idolatrous customs, such as the rounding the hair in front, cutting it away from the temples , or between the eyes Deu 14:1. All shearing of the hair was not forbidden ; indeed to the Nazarite it was commanded, at the close of his vow. The removal of that chief ornament of the countenance wasa natural expression of grief, which revolts at all personal appearance. It belonged, not to idolatry, but to nature . "Thy delicate children."The change was the more bitter for those tended and brought up delicately. Moses from the first spoke of special miseries which should fall on the tender and very delicate. "Enlarge thy baldness;"outdo in grief what others do; for the cause of thy grief is more than that of others. The point of comparison in the Eagle might either be the actual baldness of the head, or its moulting. If it were the baldness of the head, the word translated eagle Unless nesher be the golden Eagle there is no Hebrew name for it, whereas it is still a bird of Palestine, and smaller eagles are mentioned in the same verse, Lev 11:13; namely, the ossifrage, פרס , and the black eagle, עזניה , so called from its strength, like the valeria, of which Pliny says, "the melanaetos or valeria, least in size, remarkable for strength, blackish in color."x. 3. The same lint of unclean birds contains also the vulture, דיה , Deu 14:13, (as it must be, being a gregarious bird, Isa 34:15) in its different species Deu 14:13 the gier-eagle , (that is, Geyer) (vulture) eagle gypaetos , or vultur percnopterus , (Hasselquist, Forskal, Shaw, Bruce in Savigny p. 77.) partaking of the character of both, ( רהם Lev 11:18; Deu 14:17 together with the falcon ( דאה Lev 11:14 and hawk , with its subordinate species, ( למינהו נץ ) Lev 11:18; Deu 14:15.), although mostly used of the Eagle itself, might here comprehend the Vulture . For entire baldness is so marked a feature in the vulture, whereas the "bald-headed Eagle"was probably not a bird of Palestine . On the other hand, David, who lived so long among the rocks of Palestine, and Isaiah seem to have known of effects of moulting upon the Eagle in producing, (although in a less degree than in other birds,) a temporary diminution of strength, which have not in modern times been commonly observed.

For David says, "Thou shalt renew, like the eagle, thy youth, which speaks of fresh strength after temporary weakness"Psa 103:5; and Isaiah, "They that trust in the Lord shall put forth fresh strength; they shall put forth pinion-feathers like eagles"Isa 40:31, comparing the fresh strength which should succeed to that which was gone, to the eagle’ s recovering its strong pinion-feathers. Bochart however says unhesitatingly , "At the beginning of spring, the rapacious birds are subject to shedding of their feathers which we call moulting."If this be so, the comparison is yet more vivid, For the baldness of the vulture belongs to its matured strength, and could only be an external likeness. The moulting of the eagle involves some degree of weakness, with which he compares Judah’ s mournful and weak condition amid the loss of their children, gone into captivity .

Thus closes the first general portion of the prophecy. The people had east aside its own Glory, God; now its sons, its pride and its trust, shall go away from it.

Lap.: "The eagle, laying aside its old feathers and taking new, is a symbol of penitence and of the penitents who lay aside their former evil habits, and become other and new men. True, but rare form of penitence!"Gregory the Great thus applies this to the siege of Rome by the Lombards. : "That happened to her which we know to have been foretold of Judea by the prophet, enlarge thy baldness like the eagle. For baldness befalls man in the head only, but the eagle in its whole body; for, when it is very old, its feathers and pinions fall from all its body. She lost her feathers, who lost her people. Her pinions too fell out, with which she was accustomed to fly to the prey; for all her mighty men, through whom she plundered others, perished. But this which we speak of, the breaking to pieces of the city of Rome, we know has been done in all the cities of the world. Some were desolated by pestilence, others devoured by the sword, others racked by famine, others swallowed by earthquakes. Despise we them with our whole heart, at least, when brought to nought; at least with the end of the world, let us end our eagerness after the world. Follow we, wherein we can, the deeds of the good."One whose commentaries Jerome had read, thus applies this verse to the whole human race. "O soul of man! O city, once the mother of saints, which wast formerly in Paradise, and didst enjoy the delights of different trees, and wast adorned most beautifully, now being east down from thy place aloft, and brought down unto Babylon, and come into a place of captivity, and having lost thy glory, make thee bald and take the habit of a penitent; and thou who didst fly aloft like an eagle, mourn thy sons, thy offspring, which from thee is led captive."

Poole: Mic 1:15

Yet will I bring the Lord will cause the Assyrian to rise up and prosper in his wars, to the subduing and possessing of the cities of Israel and the Philistines.

An heir the Assyrian, who in the right of conquest shall possess, and account himself heir of what he possesseth.

Mareshah most think the prophet speaks of Mareshah in his own country, but I think the Assyrian did not inherit that, though he might inherit that of the Philistines.

Adullam famous for its strength, say some; but I rather think it better known for the cave where David lay hid, 1Sa 22:1 . It was made a town of defence by Rehoboam, 2Ch 11:7 . It was once a royal city, and had several villages belonging to it, Jos 12:15 .

The glory of Israel ironically (say some) called thus, minatorily threatening that the glory of Israel should be brought as low, into as mean condition, as Adullam. Others think it should be read, and to the glory of Israel, that is, Jerusalem; so there should be an ellipsis of (duw ) the particle conjunctive. Others think it is the prophet’ s deep sigh at the thoughts how the glory of Israel is laid in the dust. Others think it was then considerable enough at that time to be called the glory of Israel, though we know not how.

Poole: Mic 1:16

Make thee bald O Judea and Israel, in token of sorrow for these wasting judgments, tear off thy hair with thine own hands.

Poll thee shave off with the razor and by others’ hand what thou canst not tear off.

For thy delicate children for the loss of them, some being slain, others starved or swept away with pestilence, and the residue carried captive; express thy deep sorrow for these miseries conformably to the custom of bitter mourning, Job 1:20 Isa 3:24 15:2 Jer 7:29 .

Enlarge thy baldness make thy baldness greater than usual, for the occasion does require and will justify it.

As the eagle which loseth at once her strength, courage, and beauty, and languisheth in her baldness.

For they thy delicate children,

are gone into captivity from thee never to return more: or not till a long captivity expire.

Haydock: Mic 1:15

Heir. Maresa (which was the name of a city of Juda) signifies inheritance: but here God by his prophet tells the Jews, that he will bring them an heir to take possession of their inheritance: and that the glory of Israel shall be obliged to give place, and to retire even to Odollam, a city in the extremity of their dominions. And therefore he exhorts them to penance in the following verse. (Challoner) ---

Maresa shall fall a prey to the king of Assyria. Micheas was a native of this town, and he ironically addresses his countrymen. (Calmet) ---

Glory. Thus he denotes "the misery" of Israel, which shall be extended to the last town in Juda. (Worthington) ---

Hebrew means also "burden." Odolla was taken by Sennacherib, (Calmet) with the other towns around Jerusalem. (Haydock)

Haydock: Mic 1:16

Eagle. When it loses its feathers, it becomes languid. (Theodoret) ---

This verse should be joined with the next chapter, which regards the kingdom of Israel. (Calmet)

Gill: Mic 1:15

Yet will I bring an heir unto thee, O inhabitant of Mareshah,.... Another city in the tribe of Judah, mentioned with Achzib in Jos 15:44; and by many thought to be the birth place of this prophet; and, if so, his faithfulness may be observed in declaring the whole counsel of God, though against his own fire place; and this must be an aggravation of the sin of the inhabitants of it, that they had such a prophet that arose from them, and they regarded him not. There is a beautiful allusion in the word "heir" to Mareshah ^s, which signifies an "inheritance"; and here were an "heir" or heirs for it, as the Targum; not the Persians, as some in Aben Ezra, and in an Agadah mentioned by Jarchi, who descended from Elam the firstborn of Shem; and so had a right of inheritance, as those interpreters suppose; but the king of Assyria, who should invade the land, and seize upon this place among others, and possess it, as if it was his by right of inheritance, having obtained it by conquest: and this being by the permission and according to the will of God, he is said to be brought by him to it. Capellus thinks, on the contrary, that Hezekiah and his posterity are meant:

he shall come unto Adullam the glory of Israel; another city in the tribe of Judah, a royal one, Jos 15:35; said by Jerom to be in his time no small village, and to be about ten miles from Eleutheropolis; called the "glory of Israel", having been a royal city in Joshua's time, Jos 12:15; and a fenced city in the times of Rehoboam, 2Ch 11:7; and Eusebius says it was a large town; and Jerom says it was not a small one in his time; though some think Jerusalem is meant, the metropolis of the nation, Israel being put for Judah, as in Mic 1:14; and to be read, "he that is the enemy and heir shall come to Adullam, yea, to the glory of Israel" ^t; even to Jerusalem, the most glorious city in all the tribes; though others are of opinion that this is the character of the enemy or heir that should come thither, called so by way of contradiction, as coming to the reproach and disgrace of Israel; or, ironically, whom Israel before gloried in, when they had recourse to him for help. The margin of our Bible reads, "the glory of Israel shall come to Adullam"; that is, the great men, the princes and heads of the people, shall flee to the cave of Adullam ^u, to hide them from the enemy, where David was hid from Saul; see 1Sa 22:1. Burkius ^w, a very late commentator, takes Adullam for an appellative, and with Hillerus ^x renders it, "the perpetuity of the yoke"; and the whole thus, "at the perpetuity of the yoke, the glory of Israel shall come"; that is, when all things shall seem to tend to this, that the yoke once laid on Israel by the Gentiles shall become perpetual, without any hope of deliverance, then shall come the Deliverer, that is, Jesus, the Glory of Israel; and, adds he, God forbid we should think of any other subject here; and so he interprets the "heir" in the preceding clause of the Messiah; and which is a sense far from being despicable.

Gill: Mic 1:16

Make thee bald, and poll thee for thy delicate children,.... Which is said, either with respect to Mareshah, or to Adullam, or to the whole land, as Kimchi observes; rather to the latter; and that either to Israel, or to Judah, or both; the prophecy in general being concerning them both, Mic 1:1; making baldness, whether by plucking off the hair, or by shaving it, was used in token of mourning, Job 1:20; and so it is designed to express it here: the inhabitants of the land are called to lamentation and weeping for their children taken from them, whom they dearly loved, and brought up in a delicate manner. The Targum is,

"pluck off thy hair, and cast it upon the children of thy delight;''

and Sanctius observes; that it was a custom with the Gentiles to cut off their hair, and cast it into the graves of their kindred and friends at their interment, to which be thinks the prophet alludes:

enlarge thy baldness as the eagle; when it moults, and cast off all its feathers, as it does in old age, and so renews its youth; to which the allusion seems to be in Psa 103:5; or every year, as birds of prey usually do at the beginning of the spring. The Jewish writers ^y say this happens to it every ten years; when, finding its feathers heavy and unfit for flying, it makes a tour to the sun with all its force it can, to get as near it as possible; and, having heated its plumage excessively, it casts itself into the sea for cooling, and then its feathers fall off, and new ones succeed; and this it does until it is a hundred years old; and to its then state of baldness, while it is moulting, is the allusion here; unless it can be thought any respect is had to that kind of eagle which is called the bald one. In Virginia ^z there are three sorts of eagles; one is the grey eagle, about the size of a kite; another the black eagle, resembling those in England; and a third the bald eagle, so called because the upper part of the neck and head are covered with a sort of white down: but the former sort of baldness seems to be intended, which is at certain stated times, and not what always is, and is only partial; for it denotes such an universal baldness to be made, as to take in all the parts of the body where any hair grows; as expressive of the general devastation that should be made, which would be the cause of this great mourning:

for they are gone into captivity from thee; that is, the delicate children of Israel and Judah, and so were as dead unto them, or worse: this was accomplished in Israel or the ten tribes, partly by Tiglathpileser, and more completely by Shalmaneser, king of Assyria, 2Ki 15:29; and in Judah or the two tribes, when Sennacherib came and took their fenced cities; and doubtless some of the inhabitants and their children were carried captive by him, though not Jerusalem; and therefore cannot be addressed here, as some do interpret the words, unless the prophecy is to be extended to the destruction of Jerusalem by the Babylonians.

Commentary -- Verse Notes / Footnotes

NET Notes: Mic 1:15

¹ sn The place name Mareshah sounds like the Hebrew word for “conqueror.”

² tn Heb “Again a conqueror I will bring to you, residents of Mareshah.” The first person verb is problematic, for the Lord would have to be the subject (cf. NAB, NASB, NIV, NRSV, NLT). But the prophet appears to be delivering this lament and the Lord is referred to in the third person in v. 12. Consequently many emend the verb to a third person form (יָבוֹא, yavo’) and understand the “conqueror” as subject.

³ tn Heb “to Adullam the glory of Israel will go.” This probably means that the nation’s leadership will run for their lives and, like David of old, hide from their enemy in the caves of Adullam. Cf. NIV’s “He who is the glory of Israel will come to Adullam,” which sounds as if an individual is in view, and could be understood as a messianic reference.

NET Notes: Mic 1:16

¹ tn Heb “over the sons of your delight.”

² tn Heb “make wide your baldness.”

³ tn Or “a vulture” (cf. NIV, TEV); CEV “a buzzard.” The Hebrew term נֶשֶׁר (nesher) refers to the griffon vulture or eagle.

Geneva Bible: Mic 1:15

Yet will I bring an ^{( q )} heir unto thee, O inhabitant of Mareshah: he shall come unto Adullam ^{( r )} the glory of Israel.

^{( q )} He prophesies against his own city: and because it signified a heritage, he says that God would send an heir to possess it.

^{( r )} For so they thought themselves because of the strength of their cities.

Commentary -- Verse Range Notes

TSK Synopsis: Mic 1:1-16

1 The time when Micah prophesied.

2 He shews the wrath of God against Jacob for idolatry.

10 He exhorts to mourning.

MHCC: Mic 1:8-16

The prophet laments that Israel's case is desperate; but declare it not in Gath. Gratify not those that make merry with the sins or with the sorrows of God's Israel. Roll thyself in the dust, as mourners used to do; let every house in Jerusalem become a house of Aphrah, " a house of dust." When God makes the house dust it becomes us to humble ourselves to the dust under his mighty hand. Many places should share this mourning. The names have meanings which pointed out the miseries coming upon them; thereby to awaken the people to a holy fear of Divine wrath. All refuges but Christ, must be refuges of lies to those who trust in them; other heirs will succeed to every inheritance but that of heaven; and all glory will be turned into shame, except that honour which cometh from God only. Sinners may now disregard their neighbours' sufferings, yet their turn to be punished will some come.

Matthew Henry: Mic 1:8-16

We have here a long train of mourners attending the funeral of a ruined kingdom.

I. The prophet is himself chief mourner (Mic 1:8, Mic 1:9): I will wail and howl; I will go stripped and naked, as a man distracted with grief. The prophets usually expressed their own grief for the public grievances, partly to mollify the predictions of them, and to make it appear that is was not out of ill-will that they denounced the judgments of God (so far were they from desiring the woeful day that they dreaded it more than any thing), partly to show how very dreadful and mournful the calamities would be, and to stir up in the people a holy fear of them, that by repentance they might turn away the wrath of God. Note, We ought to lament the punishments of sinners as well as the sufferings of saints in this world; the weeping prophet did so (Jer 9:1); so did this prophet. He makes a wailing like the dragons, or rather the jackals, ravenous beasts that in those countries used to meet in the night, and howl, and make hideous noises; he mourns as the owls, the screech-owls, or ostriches, as some read it. Two things the prophet here thus dolefully laments: - 1. That Israel's case is desperate: Her wound is incurable; it is ruin without remedy; man cannot help her; God will not, because she will not by repentance and reformation help herself. There is indeed balm in Gilead and a physician there; but they will not apply to the physician, nor apply the balm to themselves, and therefore the wound is incurable. 2. That Judah likewise is in danger. The cup is going round, and is now put into Judah's hand: The enemy has come to the gate of Jerusalem. Soon after the destruction of Samaria and the ten tribes, the Assyrian army, under Sennacherib, laid siege to Jerusalem, came to the gate, but could not force their way any further; however, it was with great concern and trouble that the prophet foresaw the fright, so dearly did he love the peace of Jerusalem.

II. Several places are here brought in mourning, and are called upon to mourn; but with this proviso, that they should not let the Philistines hear them (Mic 1:10): Declare it not in Gath; this is borrowed from David's lamentation for Saul and Jonathan (2Sa 1:20), Tell it not in Gath, for the uncircumcised will triumph in Israel's tears. Note, One would not, if it could be helped, gratify those that make themselves and their companions merry with the sins or with the sorrows of God's Israel. David was silent, and stifled his griefs, when the wicked were before him, Psa 39:1. But, though it may be prudent not to give way to a noisy sorrow, yet it is duty to admit a silent one when the church of God is in distress. " Roll thyself in the dust "(as great mourners used to do) "and so let the house of Judah and every house in Jerusalem become a house of Aphrah, a house of dust, covered with dust, crumbled into dust."When God makes the house dust it becomes us to humble ourselves under his mighty hand, and to put our mouths in the dust, thus accommodating ourselves to the providences that concern us. Dust we are; God brings us to the dust, that we may know it, and own it. Divers other places are here named that should be sharers in this universal mourning, the names of some of which we do not find elsewhere, whence it is conjectured that they are names put upon them by the prophet, the signification of which might either indicate or aggravate the miseries coming upon them, thereby to awaken this secure and stupid people to a holy fear of divine wrath. We find Sennacherib's invasion thus described, in the prediction of it, by the impressions of terror it should make upon the several cities that fell in his way, Isa 10:28, Isa 10:29, etc. Let us observe the particulars here, 1. The inhabitants of Saphir, which signifies neat and beautiful ( thou that dwellest fairly, so the margin reads it), shall pass away into captivity, or be forced to flee, stripped of all their ornaments and having their shame naked. Note, Those who appear ever so fine and delicate know not what contempt they may be exposed to; and the more grievous will the shame be to those who have been inhabitants of Saphir. 2. The inhabitants of Zaanan, which signifies the country of flocks, a populous country, where the people are as numerous and thick as flocks of sheep, shall yet be so taken up with their own calamities, felt or feared, that they shall not come forth in the mourning of Bethezel, which signifies a place near, shall not condole with, nor bring any succour to, their next neighbours in distress; for he shall receive of you his standing; the enemy shall encamp among you, O inhabitants of Zaanan! shall take up a station there, shall find footing among you. Those may well think themselves excused from helping their neighbours who find they have enough to do to help themselves and to hold their own. 3. As for the inhabitants of Maroth (which, some think, is put for Ramoth, others that it signifies the rough places ), they waited carefully for good, and were grieved for the want of it, but were disappointed; for evil came from the Lord unto the gate of Jerusalem, when the Assyrian army besieged it, Mic 1:12. The inhabitants of Maroth might well overlook their own particular grievances when they saw the holy city itself in danger, and might well overlook the Assyrian, that was the instrument, when they saw the evil coming from the Lord. 4. Lachish was a city of Judah, which Sennacherib laid siege to, Isa 36:1, Isa 36:2. The inhabitants of that city are called to bind the chariot to the swift beast, to prepare for a speedy flight, as having no other way left to secure themselves and their families; or it is spoken ironically: "You have had your chariots and your swift beasts, but where are they now?"God's quarrel with Lachish is that she is the beginning of sin, probably the sin of idolatry, to the daughter of Zion (Mic 1:13); they had learned it from the ten tribes, their near neighbours, and so infected the two tribes with it. Note, Those that help to bring sin into a country do but thereby prepare for the throwing of themselves out of it. Those must expect to be first in the punishment who have been ringleaders in sin. The transgressions of Israel were found in thee; when they came to be traced up to their original they were found to take rise very much from that city. God knows at whose door to lay the blame of the transgressions of Israel, and whom to find guilty. Lachish, having been so much accessory to the sin of Israel, shall certainly be reckoned with: Thou shalt give presents to Moresheth-gath, a city of the Philistines, which perhaps had a dependence upon Gath, that famous Philistine city; thou shalt send to court those of that city to assist thee, but it shall be in vain, for (Mic 1:14) the houses of Achzib (a city which joined to Mareshah, or Moresheth, and is mentioned with it, Jos 15:44) shall be a lie to the kings of Israel; though they depend upon their strength, yet they shall fail them. Here there is an allusion to the name. Achzib signifies a lie, and so it shall prove to those that trust in it. 5. Mareshah, that could not, or would not, help Israel, shall herself be made a prey (Mic 1:15): " I will bring a heir (that is, an enemy) that shall take possession of thy lands, with as much assurance as if he were heir at law to them, and he shall come to Adullam, and to the glory of Israel, that is, to Jerusalem the head city;"or " The glory of Israel shall come to be as Adullam, a poor despicable place;"or, "The king of Assyria, whom Israel had gloried in, shall come to Adullam, in laying the country waste."6. The whole land of Judah seems to be spoken to (Mic 1:16) and called to weeping and mourning: " Make thee bald, by tearing thy hair and shaving thy head; poll thee for thy delicate children, that had been tenderly and nicely brought up; enlarge thy baldness as the eagle when she casts her feathers and is all over bald; for they have gone into captivity from thee, and are not likely to return; and their captivity will be the more grievous to them because they have been brought up delicately and have not been inured to hardship."Or this is directed particularly to the inhabitants of Mareshah, as Mic 1:15. That was the prophet's own city, and yet he denounces the judgments of God against it; for it shall be an aggravation of its sin that it had such a prophet, and knew not the day of its visitation. Its being thus privileged, since it improved not the privilege, shall not procure favour for it either with God or with his prophet.

Keil-Delitzsch: Mic 1:13-16

And the judgment will not even stop at Jerusalem, but will spread still further over the land. This spreading is depicted in Mic 1:13-15 in the same manner as before. Mic 1:13. "Harness the horse to the chariot, O inhabitress of Lachish! It was the beginning of sin to the daughter Zion, that the iniquities of Israel were found in her. Mic 1:14. Therefore wilt thou give dismissal-presents to Moresheth-gath (i.e., the betrothed of Gath); the houses of Achzib (lying fountain) become a lying brook for Israel's kings. Mic 1:15. I will still bring thee the heir, O inhabitress of Mareshah (hereditary city); the nobility of Israel will come to Adullam. Mic 1:16. Make thyself bald, and shave thyself upon the sons of thy delights: spread out thy baldness like the eagle; for they have wandered away from thee." The inhabitants of Lachish, a fortified city in the Shephelah, to the west of Eleutheropolis, preserved in the ruins of Um Lakis (see at Jos 10:3), are to harness the horses to the chariot ( rekhesh , a runner; see at 1Ki 5:8 : the word is used as ringing with lâkhı̄sh ), namely, to flee as rapidly as possible before the advancing foe. רתם , ἁπ. λεγ. "to bind ... the horse to the chariot,"answering to the Latin currum jungere equis. Upon this city will the judgment fall with especial severity, because it has grievously sinned. It was the beginning of sin to the daughter of Zion, i.e., to the population of Jerusalem; it was the first to grant admission to the iniquities of Israel, i.e., to the idolatry of the image-worship of the ten tribes (for פּשׁעי ישׂראל , see Mic 1:5 and Amo 3:14), which penetrated even to the capital. Nothing more is known of this, as the historical books contain no account of it. For this reason, namely, because the sin of Israel found admission into Jerusalem, she (the daughter Zion) will be obliged to renounce Moresheth-gath. This is the thought of Mic 1:14 , the drapery of which rests upon the resemblance in sound between Moresheth and m^e 'orâsâh , the betrothed (Deu 22:23). Shillūchı̄m , dismissal, denotes anything belonging to a man, which he dismisses or gives up for a time, or for ever. It is applied in Exo 18:2 to the sending away of wife and children to the father-in-law for a time; and in 1Ki 9:16 to a dowry, or the present which a father gives to his daughter when she is married and leaves his house. The meaning "divorce,"i.e., sēpher k^e rı̄thuth (Deu 24:1, Deu 24:3), has been arbitrarily forced upon the word. The meaning is not to be determined from shillēăch in Jer 3:8, as Hitzig supposes, but from 1Ki 9:16, where the same expression occurs, except that it is construed with ל , which makes no material difference. For נתן אל signifies to give to a person, either to lay upon him or to hand to him; נתן ל , to give to him. The object given by Zion to Moresheth as a parting present is not mentioned, but it is really the city itself; for the meaning is simply this: Zion will be obliged to relinquish all further claim to Moresheth, to give it up to the enemy. Mōresheth is not an appellative, as the old translators suppose, but the proper name of Micah's home; and Gath is a more precise definition of its situation - "by Gath,"viz., the well-known Philistian capital, analogous to Bethlehem-Judah in Jdg 17:7-9; Jdg 19:1, or Abel-maim (Abel by the water) in 2Ch 16:4. According to Jerome (comm. in Mich. Prol. ), Morasthi, qui usque hodie juxta Eleutheropolin, urbem Palaestinae, haud grandis est viculus (cf. Robinson, Pal. ii. p. 423). The context does not admit of our taking the word in an appellative sense, "possession of Gath,"since the prophet does not mean to say that Judah will have to give up to the enemy a place belonging to Gath, but rather that it will have to give up the cities of its own possession. For, as Maurer correctly observes, "when the enemy is at the gate, men think of defending the kingdom, not of enlarging it."But if the addition of the term Gath is not merely intended to define the situation of Moresheth with greater minuteness, or to distinguish it from other places of the same name, and if the play upon words in Moresheth was intended to point to a closer relation to Gath, the thought expressed could only be, that the place situated in the neighbourhood of Gath had frequently been taken by the Philistines, or claimed as their property, and not that they were in actual possession of Gath at this time.

The play upon words in the second clause of the verse also points to the loss of places in Judaea: "the houses of Achzib will become Achzab to the kings of Israel." אכזב , a lie, for נחל אכזב , is a stream which dries up in the hot season, and deceives the expectation of the traveller that he shall find water (Jer 15:18; cf. Job 6:15.). Achzib , a city in the plain of Judah, whose name has been preserved in the ruins of Kussabeh , to the south-west of Beit-Jibrin (see at Jos 15:44). The houses of Achzib are mentioned, because they are, properly speaking, to be compared to the contents of the river's bed, whereas the ground on which they stood, with the wall that surrounded them, answered to the river's bed itself (Hitzig), so that the words do not denote the loss or destruction of the houses so much as the loss of the city itself. The "kings of Israel"are not the kings of Samaria and Judah, for Achzib belonged to the kingdom of Judah alone, but the kings of Judah who followed one another (cf. Jer 19:13); so that the plural is to be understood as relating to the monarchy of Israel (Judah). Mareshah will also pass into other hands. This is affirmed in the words, "I will bring the heir to thee again"( אבי for אביא , as in 1Ki 21:29). The first heir of Mareshah was the Israelites, who received the city, which had been previously occupied by the Canaanites, for their possession on the conquest of the land. The second heir will be the enemy, into whose possession the land is now to pass. Mareshah , also in the lowland of Judah, has been preserved, so far as the name is concerned, in the ruins of Marash (see at Jos 15:44, and Tobler, Dritte Wanderung , pp. 129, 142-3). To the north of this was Adullam (see at Jos 12:15), which has not yet been discovered, but which Tobler (p. 151) erroneously seeks for in Bêt Dûla . Micah mentions it simply on account of the cave there (1Sa 22:1), as a place of refuge, to which the great and glorious of Israel would flee ("the glory of Israel,"as in Isa 5:13). The description is rounded off in Mic 1:16, by returning to the thought that Zion would mourn deeply over the carrying away of the people, with which it had first set out in Mic 1:8. In קרחי וגזּי Zion is addressed as the mother of the people. קרח , to shave smooth, and גּזז , to cut off the hair, are synonyms, which are here combined to strengthen the meaning. The children of thy delights, in whom thou hast thy pleasure, are the members of the nation. Shaving the head bald, or shaving a bald place, was a sing of mourning, which had been handed down as a traditional custom in Israel, in spite of the prohibition in Deu 14:1 (see at Lev 19:28). The bald place is to be made to spread out like that of a nesher , i.e., not the true eagle, but the vulture, which was also commonly classed in the eagle family, - either the bearded vulture, vultur barbatus (see Oedmann, Verm. Samml. i. p. 54ff.), or more probably the carrion vulture, vultur percnopterus L. , common in Egypt, and also in Palestine, which has the front part of the head completely bald, and only a few hairs at the back of the head, so that a bald place may very well be attributed to it (see Hasselquist, Reise , p. 286ff.). The words cannot possibly be understood as referring to the yearly moulting of the eagle itself.

If we inquire still further as to the fulfilment of the prophecy concerning Judah (Mic 1:8-16), it cannot be referred, or speaking more correctly, it must not be restricted, to the Assyrian invasion, as Theod., Cyril, Marck, and others suppose. For the carrying away of Judah, which is hinted at in Mic 1:11, and clearly expressed in Mic 1:16, was not effected by the Assyrians, but by the Chaldeans; and that Micah himself did not expect this judgment from the Assyrians, but from Babel, is perfectly obvious from Mic 4:10, where he mentions Babel as the place to which Judah was to be carried into exile. At the same time, we must not exclude the Assyrian oppression altogether; for Sennacherib had not only already conquered the greater part of Judah, and penetrated to the very gates of Jerusalem (2Ki 18:13-14, 2Ki 18:19; Isaiah 36:1-38:22), but would have destroyed the kingdom of Judah, as his predecessor Shalmaneser had destroyed the kingdom of Israel, if the Lord had not heard the prayer of His servant Hezekiah, and miraculously destroyed Sennacherib's army before the walls of Jerusalem. Micah prophesies throughout this chapter, not of certain distinct judgment, but of judgment in general, without any special allusions to the way in which it would be realized; so that the proclamation embraces all the judgments that have fallen upon Judah from the Assyrian invasion down to the Roman catastrophe.

Constable: Mic 1:2--3:1

II. The first oracle: Israel's impending judgment and future restoration 1:2--2:13

This is the first of three messages that compose the Book of Micah (cf. chs. 3-5; 6-7). In each one, promises of restoration follow predictions of ruin.

Constable: Mic 1:10-16

2. Micah's call for the people's response 1:10-16

The prophet used several clever wordplays in this poem to describe the desolation that God would bring on Judah. He selected towns and villages near his own hometown in Judah's Shephelah whose names were similar to the coming devastations or to other conditions that he described.

"Interestingly Sennacherib too used wordplays when recording his conquests."¹⁰

1:10 Micah urged the Israelites not to report the Assyrian invasion of Jerusalem in Gath (cf. 2 Sam. 1:20), not even to indicate a crisis by weeping publicly. Why Gath? It was an enemy (Philistine) town, and news of Jerusalem's siege would encourage Israel's enemies. Specifically, "Gath" (gat) may have been chosen because of its similar sound in Hebrew to the verb "tell" (taggidu; cf. 2 Sam. 1:20).

However, in the cities of Israel, like Beth-le-aphrah (Beth Ophrah, house of dust), the inhabitants should roll in the dust expressing their distress (cf. Josh. 7:6; Job 16:15; Isa. 47:1; Jer. 25:34).

1:11 Residents of Shaphir ("beautiful," "pleasant") would become the opposite of their name, shamefully naked, when the invasion came. Inhabitants of Zaanan, a town name that sounds like the Hebrew word translated "come out," would not be able to come out of their town to escape. The people of Beth-ezel ("house of removal") would lament because the Lord would remove its support.

1:12 Residents of Maroth, which sounds like the Hebrew word translated "bitterness," would become weak as they waited for help that would not come. Their expectation would become bitter because God would send calamity to the gates of Jerusalem. Before Sennacherib besieged Jerusalem in 701 B.C., he defeated 46 other towns in Judah (2 Kings 18-19).¹¹

1:13 Sarcastically, Micah urged the people of Lachish (Heb. lakish), a town known for its horses, to hitch a team (Heb. rekesh) of horses to a chariot to escape from the enemy. They would not be able to escape, however, because Lachish had led Jerusalem, as horses lead a chariot, into the sin of idolatry.

1:14 Zion (Jerusalem) would give Moresheth-gath as a portion of a parting gift to the invader. Jerusalem would not be able to prevent the Assyrians from taking Moresheth-gath captive. The people of Achzib (Heb. akzib), represented here by their houses, would become deceitful (Heb. akzab) to the kings of Israel because they could not fend off the enemy.

1:15 The Lord would bring on the inhabitants of Mareshah ("possessor") one who would take possession of them. The glory of Israel, probably her leaders, would flee ashamedly for safety to Adullam, as David had done earlier (1 Sam. 22:1).¹²

1:16 Micah called on the Judeans to cut their hair very short as a sign of sorrow over the departure of their children into exile. The eagle appeared to be bald because its head was white.

"This section (vv. 10-16) begins with words that recall David's lament at the death of Saul and ends with the name of the cave where David hid from Saul. These dark moments in David's life form a gloomy backdrop to the description of the fall of the towns Micah spoke of. Though he is never directly mentioned, the figure of David appears hauntingly in the tapestry of destruction--not a David standing tall in triumph, but a David bowed down by humiliation. It is as if Micah saw in the fall of each town and the eventual captivity of the two kingdoms the final dissolution of the Davidic monarchy. Like David, the glory of Israel would come to Adullam."¹³

Guzik: Mic 1:1-16

Micah 1 - Coming Judgment on Israel and Judah

A. Coming judgment on Israel.

1. (1) Introduction to the prophecy of Micah.

The word of the LORD that came to Micah of Moresheth in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem.

a. Micah of Moresheth: The city of Moresheth (also called Moresheth Gath in Micah 1:14) was about 25 miles southwest of Jerusalem on the border lands between Judah and the Philistines. This means that the prophet Micah was like the prophet Amos, a man from the country sent to the city to bring the word of the LORD.

i. We really don't know anything about Micah's background or call, but we do know that he had a strong sense of his own calling as a prophet, and he says so in Micah 3:8.

b. In the days of Jotham, Ahaz, and Hezekiah: This means that Micah ministered as a prophet some time between the years 739 B.C. (the start of the reign of Jotham) and 686 B.C. (the end of the reign of Hezekiah). Since Hezekiah was a noted reformer, we can surmise that the sin Micah confronted mainly concerns the time before the important reforms of Hezekiah (2 Kings 18-20).

c. Concerning Samaria and Jerusalem: The city of Samaria was the capital of the northern kingdom of Israel, and Jerusalem was the capital of the southern kingdom of Judah. Micah looks to both the northern and southern kingdoms in his prophecy.

i. In Judah during this time, King Ahaz was a particularly evil ruler. In Israel, there were a succession of evil kings.

2. (2-5) The LORD comes to judge Israel and Judah.

Hear, all you peoples! Listen, O earth, and all that is in it! Let the Lord GOD be a witness against you, the Lord from His holy temple. For behold, the LORD is coming out of His place; He will come down and tread on the high places of the earth. The mountains will melt under Him, and the valleys will split like wax before the fire, like waters poured down a steep place. All this is for the transgression of Jacob and for the sins of the house of Israel. What is the transgression of Jacob? Is it not Samaria? And what are the high places of Judah? Are they not Jerusalem?

a. The LORD is coming out of His place: With vivid images, Micah sees the LORD descending from heaven to earth, and coming with judgment. If the mountains and valleys cannot stand before Him, what hope does sinful, rebellious man have?

b. All this is for the transgression of Jacob and for the sins of the house of Israel: This dramatic, powerful descent of the LORD is only because of the sins of His people.

i. It is easy to imagine that the people of Judah and Israel thought this was unfair. They looked around at the pagan nations surrounding them and saw that they were even more corrupt than themselves. Nevertheless, the principle stands: For the time has come for judgment to begin at the house of God (1 Peter 4:17). However, we also do well to remember the second part of that verse: And if it begins with us first, what will be the end of those who do not obey the gospel of God?

3. (6-7) Samaria left desolate in judgment.

"Therefore I will make Samaria a heap of ruins in the field, places for planting a vineyard; I will pour down her stones into the valley, and I will uncover her foundations. All her carved images shall be beaten to pieces, and all her pay as a harlot shall be burned with the fire; all her idols I will lay desolate, for she gathered it from the pay of a harlot, and they shall return to the pay of a harlot."

a. I will make Samaria a heap of ruins in the field: Micah prophesies the coming judgment on Samaria, the capital city of Israel. This was fulfilled in 722 B.C. when Samaria fell to the Assyrians and was completely destroyed.

b. All her pay as a harlot shall be burned with the fire: Micah combines the ideas of idolatry and spiritual adultery. Money spent on idols and their worship will be brought to nothing when the mighty army of the Assyrians destroys Samaria.

i. "Golden images, of such monetary value yet so spiritually and politically worthless, were constructed from the wages of cult prostitutes. The conquerors will break them up and use the money to repeat the same cycle. Only the heart of depraved man could worship gods like that!" (Waltke)

B. Coming judgment on Judah.

1. (8-9) The agony of announcing judgment on the nation of Judah.

Therefore I will wail and howl, I will go stripped and naked; I will make a wailing like the jackals and a mourning like the ostriches, for her wounds are incurable. For it has come to Judah; it has come to the gate of my people; to Jerusalem.

a. I will wail and howl: Micah can't prophesy in a dispassionate, detached way. When he sees judgment coming upon his people, it makes him wail and howl like the jackals.

i. Micah didn't just announce judgment and then yawn. He cared so deeply that he wept with God's people. The preacher's duty is more than to just announce judgment and to walk away. He has to care. "Many who have rejected a Christian's logic have been won by his tears." (Boice)

b. For her wounds are incurable: Our only incurable wounds are the ones we refuse to bring to God. With Him, all things are possible (Luke 18:27), but when we refuse to bring our sin to Him, then our wounds are incurable.

2. (10-16) The shame of Judah's judgment is evident among the nations.

Tell it not in Gath, weep not at all; in Beth Aphrah roll yourself in the dust. Pass by in naked shame, you inhabitant of Shaphir; the inhabitant of Zaanan does not go out. Beth Ezel mourns; its place to stand is taken away from you. For the inhabitant of Maroth pined for good, but disaster came down from the LORD to the gate of Jerusalem. O inhabitant of Lachish, harness the chariot to the swift steeds (she was the beginning of sin to the daughter of Zion), for the transgressions of Israel were found in you. Therefore you shall give presents to Moresheth Gath; the houses of Achzib shall be a lie to the kings of Israel. I will yet bring an heir to you, O inhabitant of Mareshah; the glory of Israel shall come to Adullam. Make yourself bald and cut off your hair, because of your precious children; enlarge your baldness like an eagle, for they shall go from you into captivity.

a. Tell it not in Gath: The city of Gath belonged to the Philistines, and it hurts Micah to think that the Philistines will rejoice at the pain of God's people.

b. In Beth Aphrah roll yourself in the dust: Following to the end of the chapter, Micah uses puns and plays on words to talk about the judgment coming upon the cities of Judah. These towns are clustered in the Shephelah - the lowlands between the coastal region and the mountains of Judah.

i. Though Micah uses puns, this isn't about clever word games - it goes back to the ancient idea that a name isn't just your "handle" but describes - sometimes prophetically - your character and your destiny. In showing how the name of these cities is in some way a prophecy of their destiny, Micah shows how our character becomes our future.

c. Beth Aphrah: To Micah, Aphrah sounds like the Hebrew word for dust, so he told the citizens of Beth Aphrah to roll in the dust in anticipation of coming judgment.

d. Shaphir: The name of this town sounds like the word for beautiful. It won't be beautiful for long, and Micah warns the citizens of Shaphir to prepare for judgment.

e. Zaanan: The name of this town sounds like the Hebrew word for exit or go out. When the siege armies come, they won't exit at all - they will be shut up in the city until it falls.

f. Beth Ezel: The name of this town means the nearby city. When the army of judgment comes, it won't be near and helpful to any other city.

g. Maroth: The name of this town means bitterness, and when the army of judgment comes the citizens of Maroth will know plenty of bitterness.

h. Lachish: The name of this town sounds like the Hebrew word for to the horses. Lachish was an important fortress city, and they should go to the horses to fight, but ironically they will go to the horses to flee the army of judgment.

i. Moresheth: The name of this - Micah's hometown - sounds like the Hebrew word for betrothed. Here he speaks of giving the city wedding gifts as she passes from the rule of one "husband" (Judah) to another (the invading army).

j. Aczib: The name of this town sounds like the Hebrew word for deceitful or disappointing. This city will fall so quickly it will be a deception and a disappointment for Israel.

k. Mareshah: The name of this town is related to the Hebrew word for possessor or heir. The invading army will soon possess this city.

l. Adullam: The was the place of refuge for David when he fled from King Saul. It will again be a place of refuge for the high and mighty among Israel, when they are forced to hide out in Adullam.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Micah (Book Introduction)

MICAH was a native of Moresheth, not the same as Mareshah in Mic 1:15, but the town called Moresheth-gath (Mic 1:14), which lay near Eleutheropolis, west of Jerusalem, on the border of the Philistine country; so called to distinguish it from Moresheth of Judah. His full name is Micaiah (not the Micaiah mentioned 1Ki 22:8, the son of Imlah), signifying, Who is like Jehovah? The time of his prophesying is stated in the introduction to be in the reigns of Jotham. Ahaz, and Hezekiah, that is, between 757 and 699 B.C. Jeremiah (Jer 26:18) quotes Mic 3:12, as delivered in the reign of Hezekiah. He was thus a contemporary of Isaiah and Hosea. The idolatries practised in the reign of Ahaz accord with Micah's denunciations of such gross evils, and confirm the truth of the time assigned Mic 1:1. His prophecies are partly against Israel (Samaria), partly against Judah. As Samaria, Israel's metropolis, was taken first, and Jerusalem, the capital of Judah subsequently, in the introductory heading, Mic 1:1, Samaria is put first, then Jerusalem. He prophesies the capture of both; the Jews captivity and restoration; and the coming and reign of Messiah. His style is full, round, and perspicuous; his diction pure, and his parallelisms regular. His description of Jehovah (Mic 7:18-19) is not surpassed by any elsewhere in Scripture. The similarity between Isaiah and Micah in some passages (compare Mic 4:1-3, with Isa 2:2-4) is to be accounted for by their being contemporaries, acquainted with each other's inspired writings, and having the same subjects for their theme. HENGSTENBERG maintains that the passage in Micah is the original. Isaiah was somewhat the older, being a prophet in the reign of Uzziah, Jotham's predecessor, whereas Micah began his prophecies under Jotham.

The book consists of two parts: (1) the first through fifth chapters; (2) the sixth and seventh chapters, a dialogue or contestation between Jehovah and His people, in which He reproaches them with their unnatural and ungrateful conduct, and threatens judgment for their corruptions, but consoles them with the promise of restoration from captivity.

Micah stands sixth of the minor prophets in the Hebrew canon, but third in the Septuagint.

JFB: Micah (Outline)

• GOD'S WRATH AGAINST SAMARIA AND JUDAH; THE FORMER IS TO BE OVERTHROWN; SUCH JUDGMENTS IN PROSPECT CALL FOR MOURNING. (Mic. 1:1-16)
• DENUNCIATION OF THE EVILS PREVALENT: THE PEOPLE'S UNWILLINGNESS TO HEAR THE TRUTH: THEIR EXPULSION FROM THE LAND THE FITTING FRUIT OF THEIR SIN: YET JUDAH AND ISRAEL ARE HEREAFTER TO BE RESTORED. (Mic 2:1-13)
• THE SINS OF THE PRINCES, PROPHETS, AND PRIESTS: THE CONSEQUENT DESOLATION OF ZION. (Mic 3:1-12)
• TRANSITION TO THE GLORY, PEACE, KINGDOM, AND VICTORY OF ZION. (Mic 4:1-13) Almost identical with Isa 2:2-4.
• THE CALAMITIES WHICH PRECEDE MESSIAH'S ADVENT. HIS KINGDOM, CONQUEST OF JACOB'S FOES, AND BLESSING UPON HIS PEOPLE. (Mic 5:1-15)
• APPEAL BEFORE ALL CREATION TO THE ISRAELITES TO TESTIFY, IF THEY CAN, IF JEHOVAH EVER DID AUGHT BUT ACTS OF KINDNESS TO THEM FROM THE EARLIEST PERIOD: GOD REQUIRES OF THEM NOT SO MUCH SACRIFICES, AS REAL PIETY AND JUSTICE: THEIR IMPIETIES AND COMING PUNISHMENT. (Mic. 6:1-16)
• THE UNIVERSALITY OF THE CORRUPTION; THE CHOSEN REMNANT, DRIVEN FROM EVERY HUMAN CONFIDENCE, TURNS TO GOD; TRIUMPHS BY FAITH OVER HER ENEMIES; IS COMFORTED BY GOD'S PROMISES IN ANSWER TO PRAYER, AND BY THE CONFUSION OF HER ENEMIES, AND SO BREAKS FORTH INTO PRAISES OF GOD'S CHARACTER. (Mic. 7:1-20)

TSK: Micah 1 (Chapter Introduction)

Overview

Mic 1:1, The time when Micah prophesied; Mic 1:2, He shews the wrath of God against Jacob for idolatry; Mic 1:10, He exhorts to mourning.

Poole: Micah (Book Introduction)

THE ARGUMENT

IT is by custom become necessary, in writing the arguments on the several prophets, to tell of what country the prophet was; and where the Holy Ghost observes it we may not slight it. Our prophet was, no doubt, of the tribe of Judah, but of what note his family was for riches, authority, or credit appears not to us; these might be eminent for any thing I know, but not mentioned, because his call to, his abilities for, and his discharge of the prophetic office, needed no credentials or countenance from any such external advantages. It is unquestionable he came from God; and his whole prophecy is of Divine authority; Jeremiah gave testimony to it, and cites some considerable authority from the opinion of certain elders of that time who held him to be a prophet sent of God, Jer 26:17-19 . He was not, as some were, confined to one kingdom, but had his commission enlarged to preach to the kingdom of Israel and Judah, which were now grown old in sin, and universally corrupted with idolatry and impiety, with inhumanity and cruel oppression, with falsehood and deceits, ingratitude to God and forgetfulness of him, vain confidences in the lying promises of false prophets and in their ceremonial services; all which Micah doth (as faithful in his office) openly, severely, and impartially discover, reprove, and threaten in princes, prophets, and all the people of both kingdoms; which are So closely joined by the prophet, that it requires a very steady and quick eye to discern which of the two is most directly concerned in the prophet’ s discourse, or whether both are equally intended, yet so as in order of time Israel first, and Judah next. His phrase, and connexions, and transitions are many times obscure, and fairly capable of different accounts, as every one will see, who can and will read the Hebrew text, and the paraphrases or commentaries of men learned in that kind of learning. The prophet’ s style is very lofty, as is his contemporary Isaiah, many times, and I little doubt they were acquainted and conversed with each other: his discourses have a very particular respect to the temper of those times he lived in, and will be clearest understood by those that do distinctly read over and digest the history of Israel and Judah, as they are reported in 1 Kings and 2 Kings from the first apostacy of Israel from God and their revolt from the house of David. But more especially the stories of Judah, through the reigns of Jotham, Ahaz, and Hezekiah; and of Israel: through the times of Zachariah, Shallum, Menahem, Pekah, and Hoshea; in which most of the sins here reproved and threatened did reign, and which were, whilst Micah lived, punished according to his word with sword, famine, pestilence, and captivity: he lived to see Israel made a desolation and a hissing, and survived this dead kingdom about ten years. Judah’ s calamity followed surely, and not slowly, for within one hundred and thirty or one hundred and thirty-three years Jerusalem was ruined and the Jews carried captives to Babylon. Many passages of our prophet have both their literal and historical reference, and their spiritual and mystical: in this latter I have been sparing, because the design of the present work was to give the plain literal sense, yet I have seldom (if ever) omitted to point out the mystery. If any one see more into this, and be larger in it than the author, let such one know, the author had his reasons why he said so little, though he saw more, of the mystical reference of the words to the Messiah, his birth, his kingdom, the redemption of the elect, the calling of the Gentiles, and other evangelical truths contained in our prophet, who did certainly preach the gospel as well as the law to his hearers.

Poole: Micah 1 (Chapter Introduction)

MICAH CHAPTER 1

The time when Micah prophesied, Mic 1:1 . Micah showeth the wrath of God against Israel and Judah for idolatry, Mic 1:2-9 A lamentation for them, Mic 1:10-16 .

MHCC: Micah (Book Introduction)

Micah was raised up to support Isaiah, and to confirm his predictions, while he invited to repentance, both by threatened judgments and promised mercies. A very remarkable passage, Mic 5:1-15 contains a summary of prophecies concerning the Messiah.

MHCC: Micah 1 (Chapter Introduction)

(Mic 1:1-7) The wrath of God against Israel.

(Mic 1:8-16) Also against Jerusalem and other cities, Their precautions vain.

Matthew Henry: Micah (Book Introduction)

An Exposition, with Practical Observations, of The Prophecy of Micah

We shall have some account of this prophet in the first verse of the book of his prophecy; and therefore shall here only observe that, being contemporary with the prophet Isaiah (only that he began to prophesy a little after him), there is a near resemblance between that prophet's prophecy and this; and there is a prediction of the advancement and establishment of the gospel-church, which both of them have, almost in the same words, that out of the mouth of two such witnesses so great a word might be established. Compare Isa 2:2, Isa 2:3, with Mic 4:1, Mic 4:2. Isaiah's prophecy is said to be concerning Judah and Jerusalem, but Micah's concerning Samaria and Jerusalem; for, though this prophecy be dated only by the reigns of the kings of Judah, yet it refers to the kingdom of Israel, the approaching ruin of which, in the captivity of the ten tribes, he plainly foretels and sadly laments. What we find here in writing was but an abstract of the sermons he preached during the reigns of three kings. The scope of the whole is, I. To convince sinners of their sins, by setting them in order before them, charging both Israel and Judah with idolatry, covetousness, oppression, contempt of the word of God, and their rulers especially, both in church and state, with the abuse of their power; and also by showing them the judgments of God ready to break in upon them for their sins. II. To comfort God's people with promises of mercy and deliverance, especially with an assurance of the coming of the Messiah and of the grace of the gospel through him. It is remarkable concerning this prophecy, and confirms its authority, that we find two quotations out of it made publicly upon very solemn occasions, and both referring to very great events. 1. One is a prediction of the destruction of Jerusalem (Mic 3:12), which we find quoted in the Old Testament, by the elders of the land (Jer 26:17, Jer 26:18), in justification of Jeremiah, when he foretold the judgments of God coming upon Jerusalem, and to stay the proceedings of the court against him. " Micah (say they) foretold that Zion should be ploughed as a field, and Hezekiah did not put him to death; why then should we punish Jeremiah for saying the same?" 2. Another is a prediction of the birth of Christ (Mic 5:2) which we find quoted in the New Testament, by the chief priests and scribes of the people, in answer to Herod's enquiry, where Christ should be born (Mat 2:5, Mat 2:6); for still we find that to him bear all the prophets witness.

Matthew Henry: Micah 1 (Chapter Introduction)

In this chapter we have, I. The title of the book (Mic 1:1) and a preface demanding attention (Mic 1:2). II. Warning given of desolating judgments hastening upon the kingdoms of Israel and Judah (Mic 1:3, Mic 1:4), and all for sin (Mic 1:5). III. The particulars of the destruction specified (Mic 1:6, Mic 1:7). IV. The greatness of the destruction illustrated, 1. By the prophet's sorrow for it (Mic 1:8, Mic 1:9). 2. By the general sorrow that should be for it, in the several places that must expect to share in it (Mic 1:10-16). These prophecies of Micah might well be called his lamentations.

Constable: Micah (Book Introduction)

Introduction

Title and Writer

The title, as usual in the prophetical books of the Old Testament, comes from the name of the traditional writer.

The name "Micah" is a shortened form of "Micaiah," which means "Who is like Yahweh?" The prophet's hometown was Moresheth-gath, which stood about 25 miles southwest of Jerusalem in Judah (1:1). It was called Moresheth-gath (1:14) because it was fairly close to the Philistine town of Gath, the exact location of which is uncertain today. Moresheth-gath was also about six miles northeast of Lachish, an important Judean town in Micah's day because it stood on an international trade route.

Unity

Critics of the book have tried to prove that it is the product of several writers or editors (redactors). The reason for this view is its lack of apparent coherence. Chapters 4-7 have become the target of most critical attack, yet the book is obviously coherent in its basic structure.¹

Date and Place of Composition

Micah prophesied during the reigns of the Judean kings Jotham (750-732 B.C.), Ahaz (732-715 B.C.), and Hezekiah (715-686 B.C.; 1:1). This made him a late eighth-century contemporary of Isaiah, who also ministered in the Southern Kingdom of Judah (cf. Isa. 1:1), and Amos and Hosea, who ministered in the Northern Kingdom of Israel (cf. Amos 1:1; Hos. 1:1). These were years of economic affluence and international peace but spiritual decadence for both kingdoms, especially Israel.

However, Micah witnessed the fall of the Northern Kingdom to Assyria in 722 B.C. He also lived through the invasion of Judah by the Assyrians under King Sennacherib in 701 B.C. According to Sennacherib's own records he captured 46 of King Hezekiah's strong cities, walled forts, and countless small villages. He claimed to have taken captive over 200,000 Judahites plus innumerable animals. Two of the Judean cities taken were Lachish, second only to Jerusalem in importance, and Moresheth-gath, Micah's hometown. Micah referred to the distress that this foreign invasion produced in Judah (1:10-16; 5:6).

Audience and Purpose

Micah ministered to the people of Judah, the Southern Kingdom. He predicted the destruction of the Northern Kingdom of Israel by the Assyrians and warned the Judeans that God would discipline them too for their sins. As in all the prophetical books, the standard by which God measured His people was the Mosaic Covenant. If they obeyed, they would enjoy blessing, but if they disobeyed, they could expect punishment (cf. Lev. 26; Deut. 28). Micah, too, pointed out how the Israelites had broken the covenant and that judgment was inevitable, but he also promised ultimate restoration in view of God's promises to the patriarchs.²

Structure and Emphases

The Book of Micah consists of three messages. In each one the theme of judgment is prominent, but there is also mention of restoration and a remnant (2:12; 4:7; 5:7-8; 7:18). Eventually God would restore the Israelites to a position of world prominence under their Messiah.

Distinctive characteristics

The main aspects of God that Micah emphasized were His sovereignty, self-consistency, and His leadership of all events and His people toward His ultimate plans and purposes for them.

Like the other eighth-century prophets, Micah attacked the idolatry that accompanied the acceptance of Canaanite worship. However, his distinctive burden was the social injustices that marked the ruling class (2:1, 8-9; 3:11; 6:11; cf. Amos). He was a champion of civil rights.

Micah wrote about the coming Messiah. He predicted His birthplace, lineage, and origin (5:2), His future reign (4:1-7; 5:4), and referred to Him as Israel's king (2:13) and ruler (5:2).

"Micah's doctrine of the remnant is unique among the Prophets and is perhaps his most significant contribution to the prophetic theology of hope. The remnant is a force in the world, not simply a residue of people, as the word remnant' (she'erit) may seem to imply. It is a force that will ultimately conquer the world (4:11-13). This triumph, while presented in apparently militaristic terminology (4:13; 5:5-6), is actually accomplished by other than physical force [cf. Matt. 5:3-12]. By removing everything that robs his people of complete trust in him (5:10-15), the Ruler from Bethlehem will effect the deliverance of his people. The source of power for God's people in the world is their absolute trust in him and his resources."³

As many of the prophetical books, Micah is primarily poetry. One of the prominent features of Hebrew poetry is parallelism of thought, and this marks Micah. Micah used his native language as a craftsman. He utilized puns, wordplays, and probing questions. This book, like the other Prophets, is a collection of messages that Micah delivered.

There is one citation from Micah in the Old Testament and two in the New. The elders of Jerusalem in Jeremiah's day referred to Micah to support not persecuting Jeremiah for predicting judgment on Jerusalem (Jer. 26:17-19). Matthew quoted Micah 5:2 as predicting the birthplace of Messiah (Matt. 2:5-6), and he recorded Jesus' quotation of Micah 7:6 regarding conflict within families (Matt. 10:35-36).

"In OT study Micah has tended to be overshadowed by Amos and Hosea and especially by his great contemporary Isaiah, whose prophetic material has been preserved in much greater quantity. Stylistically, to be sure, he sometimes has more of the qualities of an orator than of a poet. But his message is proclaimed with no uncertain sound, as with passionate forthrightness he attacks the social evils of his day. His stubborn refusal to float on the tide of his social environment, and his courageous stand for his convictions of God's truth, must commend Micah to believers in every age."⁴

Message⁵

Micah called all the nations to observe God's judgment of His Chosen People. He wanted the people of the earth to learn that Yahweh is sovereign by observing His dealings with Judah. If Israel had been faithful to God's purpose for her, all the nations would have learned how wonderful it can be to live under the government of Yahweh. But Israel had failed in her calling. Therefore, Micah pointed out, for the benefit of all people, that those who serve under God's government can expect judgment when they fail in their calling.

Micah was very much aware of the throne in heaven, God's throne, His eternal sovereignty over all people, including His chosen people. He was also aware of the failure of the throne on earth, the failure of King Ahaz of Judah.

Micah was a contemporary of Isaiah, and both these prophets ministered in the Southern Kingdom during Ahaz's reign. But Micah's emphasis was different from Isaiah's. Isaiah focused on the throne in heaven. He saw the Lord high and lifted up above the earth ruling in sovereign majesty and providing salvation for all people. Micah focused on the human rulers under the divine sovereign. He spoke of "the powers that be" that are ordained of God (Rom. 13:1). His eyes were on the earth. He saw the sin and corruption, the sighing and crying of the people, their agony and tears, and he traced these tragedies to the misrule of people in authority in Judah.

The unique contribution of Micah is twofold. First, he unmasked and denounced the false rulers. Second, he unveiled and proclaimed the true Ruler. The false rulers were the princes, priests, and prophets that surrounded him. The true Ruler was someone whom Micah saw coming in the future to rule and reign properly.

Let's look first at Micah's picture of false authority. We see it clearly in 3:11: "Israel's leaders pronounce judgment for a bribe, her priests instruct for a price, and her prophets divine for money." Micah identified all three major types of Judahite rulers as corrupt: civil leaders (the princes), religious leaders (the priests), and moral leaders (the prophets). The judges were judging according to who paid them best. The priests were teaching the people but only for what they could get out of it. The prophets were not really prophesying messages from the Lord but were divining; they were practicing sorcery and witchcraft for money and passing these revelations off as the word of the Lord. In every case, ministry was being conducted, but for selfish motives, for what the ministers could get out of ministering. Let's look more closely at these leaders and the effects of their actions.

The judges were passing judgment in legal cases because they hated good and loved evil (3:2a). They should have "known" judgment (3:1). That is, they should have practiced justice, ruled justly, and shown no partiality. Instead they were, as Micah described them, tearing the skin off the people, eating their flesh, and chopping up their bones like butchers (3:2b-3). They were robbing the people like soldiers who took the spoils of war. They were not impartial. They did not represent God, the true judge of His people. They were corrupt.

The priests were no better. When we think of Israel's priests, we probably think of them offering the sacrifices that the people brought to the temple. But one of the primary responsibilities of the priests in Israel was to teach the people the Word of God (Deut. 17:8-13). This was really a more important ministry than cutting up animals. This manward duty was more significant than their Godward duty. God scattered the priests in Israel, rather than giving them one geographic region to inhabit, so they could teach the people God's will. Yet the priests in Micah's day were just telling the people what the Judahites wanted to hear, not what God had said. And they were doing it for money. They distorted their messages to get a favorable response to their messages.

The prophets claimed to have received fresh messages from the Lord for the people. But most of the prophets in Micah's day delivered favorable "words from the Lord" only if they received adequate compensation. If the people did not pay them well, they either gave a message of doom or no message at all. They were getting messages for the people all right, but they were messages from the wrong source. Their "prophecies" amounted to sorcery and witchcraft. Micah wrote of them in 5:3, "When they have something to bite with their teeth, they cry, Peace.' But against him who puts nothing in their mouths, they declare holy war." The people had to pay for good prophecies. Otherwise they would get prophecies of gloom and doom.

Wherever you find distressed and suffering people, the cause is usually their leaders. If the leaders are out of harmony with God, if they love evil and hate good, if they are selfish rather than servants, the people suffer. This is true no matter what form of government exists. Every form of government has the equivalent of princes, priests, and prophets: civil, religious, and moral leaders. Corrupt authorities rule for their own benefit, not for the benefit of the people.

Yet Micah saw through the smog of his own day to a ruler on the distant horizon beyond.

He saw this One coming out of human obscurity, not out of a position of power. He would arise from the obscure town of Bethlehem in Judah, but His real origin was eternity (5:2).

He would arise and shepherd His flock in the strength of the Lord (5:4). He would faithfully represent Yahweh and act in His strength. He would not serve Himself but the Lord. He would not be a crooked judge but impartial. He would not pervert the truth to glorify Himself but would tell the truth, the whole truth, and nothing but the truth. He would not pass deceitful and destructive messages to the people but only the true words of the Lord.

The result of His ministry would be peace, not distress and suffering (5:5a). The negative side of His rule would be the destruction of all the things the people's false rulers had encouraged them to trust in: horses, chariots, cities, strongholds, treaties, witchcraft, images, and idols. The strength of a nation is never in these things but in its leaders. Israel would one day have a Ruler that would provide adequate strength for her. He would not abuse her but glorify her.

The permanent value of Micah is that it reminds us that the test of authority is its motive. If the motive of leaders is self-aggrandizement, self-service, and self-glory, their leadership is corrupt and pernicious.

The strength of leaders is in their recognition of Yahweh. We see this clearly in that One whom Micah saw arising out of obscure human conditions, yet with the authority of eternity behind Him, to take the reigns of power and produce peace. When He came the first time, the obscurity of His human background so blinded the eyes of His contemporaries that they rejected Him and said, "We will not have this man reign over us!" But when He comes the second time, no one will be able to resist His eternal authority, and He will reign over the whole world. He will provide the perfect civil, religious, and moral leadership that this world has longed for but has never yet enjoyed.

In the meantime, our duty is to obey Him because our eyes of faith have seen Him and our hearts know Him. As His disciples we must serve, as He will serve, in whatever sphere of leadership or position of authority we may occupy. And we must eagerly await His return in power and great glory.

Micah is a great book because it contrasts imperfect leaders with the perfect leader. It uncovers present corruption, but it also gives us hope of future celebration. It assures us that God will replace selfish leadership with selfless leadership. It provides negative and positive leadership models for church leaders and individual Christians today.

Constable: Micah (Outline)

Outline

I. Heading 1:1

II. The first oracle: Israel's impending judgment and future restoration 1:2-2:13

A. The judgment coming on Israel 1:2-7

B. Lamentation over the coming judgment 1:8-16

1. Micah's personal response 1:8-9

2. Micah's call for the people's response 1:10-16

C. The sins of Judah 2:1-11

1. Sins of the wealthy 2:1-5

2. Sins of the false prophets and the greedy 2:6-11

D. A prediction of future regathering and leadership 2:12-13

III. The second oracle: the guilt of Israel's leaders and her future hope chs. 3-5

A. Condemnation of Israel's leaders ch. 3

1. The guilt of Israel's civil leaders 3:1-4

2. The guilt of Israel's religious leaders 3:5-8

3. The indictment of Israel's leaders 3:9-12

B. Blessing for Israel in the future chs. 4-5

1. The exaltation of Zion 4:1-8

2. The might of Zion 4:9-5:1

3. The King of Zion 5:2-5a

4. The peace of Zion 5:5b-6

5. The vindication of Zion 5:7-9

6. The purification of Zion 5:10-15

IV. The third oracle: God's case against Israel and the ultimate triumph of His kingdom chs. 6-7

A. The Lords' indictment against His people 6:1-5

B. Micah's response for the Israelites 6:6-8

C. The Lord's sentence of judgment 6:9-16

1. Israel's sins 6:9-12

2. Israel's punishment 6:13-16

D. Micah's lament over his decadent society 7:1-7

E. Micah's confidence in the Lord 7:8-20

1. Advice to the ungodly 7:8-13

2. Prayer for deliverance 7:14-17

3. Praise for forgiveness 7:18-20

Constable: Micah

Micah

Bibliography

Aharoni, Y. The Land of the Bible. Philadelphia: Westminster Press, 1967.

Allen, Leslie C. The Books of Joel, Obadiah, Jonah and Micah. The New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1976.

Chisholm, Robert B., Jr. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Martin, John A. "Micah." In The Bible Knowledge Commentary: Old Testament, pp. 1475-92. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Mays, J. Micah: A Commentary. Old Testament Library series. Philadelphia: Westminster Press, 1976.

McComiskey, Thomas Edward. "Micah." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

The New Bible Dictionary, 1962. S.v. "Shepherd," by R. A. Stewart.

Thomas, D. W., ed. Documents from Old Testament Times. New York: Harper & Row, 1958.

Copyright 2003 by Thomas L. Constable

Haydock: Micah (Book Introduction)

INTRODUCTION.

THE PROPHECY OF MICHEAS.

Micheas, of Morasti, a little town in the tribe of Juda, was cotemporary with the prophet Isaias, whom he resembles both in his spirit and his style. He is different from the prophet Micheas, mentioned in the Third Book of Kings, (chap. xxii.) for that Micheas lived in the days of king Achab, one hundred and fifty years before the time of Ezechias, under whom this Micheas prophesied, (Challoner) as he did in the two preceding reigns. (Haydock) --- He addresses both Israel and Juda, and predicts the happiness of the Jews after the captivity, as a figure of what the church should enjoy. (Calmet) --- The Jews shall embrace the faith at last, after the Gentiles. (Worthington) --- We have only a small part of the predictions of Micheas, though he may have written no more. His style is obscure, like that of Osee. (Calmet) --- His name signifies "humility," or "who is like." (St. Jerome)

Gill: Micah (Book Introduction)

INTRODUCTION TO MICAH

This book is called, in the Hebrew copies, "Sepher Micah", the Book of Micah; in the Vulgate Latin version "the Prophecy of Micah"; and in the Syriac version "the Prophecy of the Prophet Micah". This prophet is not the same with Micaiah the son of Imiah, who lived in the times of Ahab and Jehoshaphat, 1Ki 22:8; for, as Aben Ezra observes, there were many generations between them, at least many reigns of kings, as Jehoram, Ahaziah, Joash, Amaziah, and Uzziah, all which made up a hundred and thirty years; their names indeed seem to be the same, since he that is called Micaiah, 1Ki 22:8; is called Micah, 2Ch 18:14; and this our prophet is named Micaiah in Jer 26:18; which is with some of the same signification with Michael. So Abarbinel interprets, it, "who [is] as God"; see Mic 7:18; which Hillerus ^a confutes, and renders it, "the contrition, attrition, attenuation, and depauperation, of the Lord"; deriving it from Kwm, which signifies to be depressed, humbled, weakened, and impoverished, as others do; which name, some think, was given him by his parents, because of their low estate, their meanness and poverty; but of them we have no account: however, this is much more probable than the reason Cornelius a Lapide gives of his name, that he was so called because he prophesied of Christ, who was poor, and that he should be born in a poor country village. As for his country, and the place of his birth, and the time in which he lived, they may be gathered from Mic 1:1; by which it will appear that he was not of the tribe of Ephraim, as Pseudo-Epiphanius ^b says but of the tribe of Judah; whose kings' reigns in which he prophesies are only made mention of; though his prophecies concerned both Israel and Judah, and he reproves both for their sins, and foretells their various captivities; and, for the comfort of God's people, says many things concerning the Messiah, his incarnation the place of his birth, which no prophet so clearly points at as he, the execution of his offices, prophetic, priestly, and kingly; the blessings of grace that came by him, pardon of sin, atonement, &c. and the happiness and glory of his church in the latter day. The authority of this book is confirmed both by the elders of Judah in the times of Jeremiah, who quote a passage out of it; Mic 3:12; which they improve in favour of that prophet, Jer 26:17; and by the chief priests and Scribes in the time of Herod, who refer that prince to a prophecy in this book for the place of the Messiah's birth, Mic 5:2; see Mat 2:4. He is thought to have prophesied thirty or forty years, Bishop Usher ^c places him in the year of the world 3291 A.M., and 713 B.C.; but, according to Mr. Whiston ^d, he prophesied 750 B.C., and so Mr. Bedford ^e, and three after the building of the city of Rome; and he foretells the captivity of the ten tribes thirty years, and the coming of Sennacherib forty years, before they came to pass; but when and where he died, and was buried, no certain proof can be given. Pseudo-Epiphanius, confounding him with Micaiah in Ahab's time, says ^f he was killed by his son Joram, who cast him down from a precipice, and was buried at Morathi, his native place, near the burying ground of Enakeim, and his grave was well known to that day. And, according to Jerom ^g, the grave of this our prophet was at Morasthi, and in his time turned into a church or temple. Sozomen ^h reports, that, in the times of Theodosius the elder, the body of Micah was found by Zebennus bishop of Eleutheropolis at Berathsalia, a mile and a quarter from the city, near which was the grave of Micah, called by the common people the faithful monument, and in their country language Nephsameemana.

Gill: Micah 1 (Chapter Introduction)

INTRODUCTION TO MICAH 1

This chapter treats of the judgments of God on Israel and Judah for their idolatry. It begins with the title of the whole book in which is given an account of the prophet, the time of his prophesying, and of the persons against whom he prophesied, Mic 1:1; next a preface to this chapter, requiring attention to what was about to be delivered, urged from the consideration of the awful appearance of God, which is represented as very grand and terrible, Mic 1:2; the cause of all which wrath that appeared in him was the transgression of Jacob; particularly their idolatry, as appears by the special mention of their idols and graven images in the account of their destruction, Mic 1:5; which destruction is exaggerated by the prophet's lamentation for it, Mic 1:8; and by the mourning of the inhabitants of the several places that should be involved in it, which are particularly mentioned, Mic 1:10.