Text -- Micah 1:8-16 (NET)

1:8 For this reason I will mourn and wail; I will walk around barefoot and without my outer garments. I will howl like a wild dog, and screech like an owl. 1:9 For Samaria’s disease is incurable. It has infected Judah; it has spread to the leadership of my people and has even contaminated Jerusalem! 1:10 Don’t spread the news in Gath! Don’t shed even a single tear! In Beth Leaphrah sit in the dust! 1:11 Residents of Shaphir, pass by in nakedness and humiliation! The residents of Zaanan can’t leave their city. Beth Ezel mourns, “He takes from you what he desires.” 1:12 Indeed, the residents of Maroth hope for something good to happen, though the Lord has sent disaster against the city of Jerusalem. 1:13 Residents of Lachish, hitch the horses to the chariots! You influenced Daughter Zion to sin, for Israel’s rebellious deeds can be traced back to you! 1:14 Therefore you will have to say farewell to Moresheth Gath. The residents of Achzib will be as disappointing as a dried up well to the kings of Israel. 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 1:8

Because of those dreadful slaughters in Israel and Samaria.

Wesley: Mic 1:8

As one that in bitterness of passion hath cast off his upper garment.

Wesley: Mic 1:8

Or rather, Jackals, which haunt desolate places, and make a great and hideous noise by night.

Wesley: Mic 1:9

The wounds of Samaria, her own sins, and God's just displeasure.

Wesley: Mic 1:9

The contagion of her sins, and the indignation of God against it, have reached to Judah also, yea, to Jerusalem.

Wesley: Mic 1:10

Lest the Philistines triumph.

Wesley: Mic 1:10

Make no public weeping.

Wesley: Mic 1:10

This was farther from the Philistines.

Wesley: Mic 1:10

Express thy sorrow.

Wesley: Mic 1:11

The imperative is here put for the future; they shalt go into captivity.

Wesley: Mic 1:11

Probably Samaria and Jerusalem.

Wesley: Mic 1:11

Stript by the conquering enemy.

Wesley: Mic 1:11

It is thought, this was a considerable garrison full of people and soldiers.

Wesley: Mic 1:11

To help their neighbouring town Beth - ezel.

Wesley: Mic 1:11

ezel - A strong town taken by the Assyrians.

Wesley: Mic 1:11

The enemy shall encamp among you, shall stand on your ground, so that you will have no opportunity of coming out to help your neighbours.

Wesley: Mic 1:12

A town in Judea.

Wesley: Mic 1:12

The flood of affliction by the Assyrian, swallowed up other cities, and swelled even to the head city, Jerusalem.

Wesley: Mic 1:13

A strong fortress on the confines of Judah.

Wesley: Mic 1:13

To fly from the sword of the enemy.

Wesley: Mic 1:13

Lachish, which being the nearest to idolatrous Israel, took the infection of them, and conveyed it to Jerusalem.

Wesley: Mic 1:13

Not only the idolatry, but other sins also.

Wesley: Mic 1:13

Of the ten tribes.

Wesley: Mic 1:14

The inhabitants of Lachish courted the assistance of the Philistines against the Assyrian.

Wesley: Mic 1:14

gath - A known city of the Philistines, called Moresheth - gath, to distinguish it from a town of the same name in the tribe of Judah.

Wesley: Mic 1:14

This was also a city of the Philistines.

Wesley: Mic 1:14

A lying refuge, a prop that will break under them.

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 1:8

The prophet first shows how the coming judgment affects himself, in order that he might affect the minds of his countrymen similarly.

JFB: Mic 1:8

That is, of shoes, or sandals, as the Septuagint translates. Otherwise "naked" would be a tautology.

JFB: Mic 1:8

"Naked" means divested of the upper garment (Isa 20:2). "Naked and barefoot," the sign of mourning (2Sa 15:30). The prophet's upper garment was usually rough and coarse-haired (2Ki 1:8; Zec 13:4).

JFB: Mic 1:8

So JEROME. Rather, "the wild dogs," jackals or wolves, which wail like an infant when in distress or alone [MAURER]. (See on Job 30:29).

JFB: Mic 1:8

Rather, "ostriches," which give a shrill and long-drawn, sigh-like cry, especially at night.

JFB: Mic 1:9

Her case, politically and morally, is desperate (Jer 8:22).

JFB: Mic 1:9

The wound, or impending calamity (compare Isa 10:28).

JFB: Mic 1:9

The evil is no longer limited to Israel. The prophet foresees Sennacherib coming even "to the gate" of the principal city. The use of "it" and "he" is appropriately distinct. "It," the calamity, "came unto" Judah, many of the inhabitants of which suffered, but did not reach the citizens of Jerusalem, "the gate" of which the foe ("he") "came unto," but did not enter (Isa 36:1; Isa 37:33-37).

JFB: Mic 1:10

On the borders of Judea, one of the five cities of the Philistines, who would exult at the calamity of the Hebrews (2Sa 1:20). Gratify not those who exult over the falls of the Israel of God.

JFB: Mic 1:10

Do not betray your inward sorrow by outward weeping, within the cognizance of the enemy, lest they should exult at it. RELAND translates, "Weep not in Acco," that is, Ptolemais, now St. Jean d'Acre, near the foot of Mount Carmel; allotted to Asher, but never occupied by that tribe (Jdg 1:31); Acco's inhabitants would, therefore, like Gath's, rejoice at Israel's disaster. Thus the parallelism is best carried out in all the three clauses of the verse, and there is a similar play on sounds in each, in the Hebrew Gath, resembling in sound the Hebrew for "declare"; Acco, resembling the Hebrew for "weep"; and Aphrah, meaning "dust." While the Hebrews were not to expose their misery to foreigners, they ought to bewail it in their own cities, for example, Aphrah or Ophrah (Jos 18:23; 1Sa 13:17), in the tribe of Benjamin. To "roll in the dust" marked deep sorrow (Jer 6:26; Eze 27:30).

JFB: Mic 1:11

That is, Thou shall go into captivity.

JFB: Mic 1:11

A village amidst the hills of Judah, between Eleutheropolis and Ascalon, called so, from the Hebrew word for "beauty." Though thy name be "beauty," which heretofore was thy characteristic, thou shalt have thy "shame" made "naked." This city shall be dismantled of its walls, which are the garments, as it were, of cities; its citizens also shall be hurried into captivity, with persons exposed (Isa 47:3; Eze 16:37; Hos 2:10).

JFB: Mic 1:11

Its inhabitants did not come forth to console the people of Beth-ezel in their mourning, because the calamity was universal; none was exempt from it (compare Jer 6:25). "Zaanan" is the same as Zenan, in Judah (Jos 15:37), meaning the "place of flocks." The form of the name used is made like the Hebrew for "came forth." Though in name seeming to imply that thou dost come forth, thou "camest not forth."

JFB: Mic 1:11

Perhaps Azal (Zec 14:5), near Jerusalem. It means a "house on the side," or "near." Though so near, as its name implies, to Zaanan, Beth-ezel received no succor or sympathy from Zaanan.

JFB: Mic 1:11

"he," that is, the foe; "his standing," that is, his sustenance [PISCATOR]. Or, "he shall be caused a delay by you, Zaanan." He shall be brought to a stand for a time in besieging you; hence it is said just before, "Zaanan came not forth," that is, shut herself up within her walls to withstand a siege. But it was only for a time. She, too, fell like Beth-ezel before her [VATABLUS]. MAURER construes thus: "The inhabitant of Zaanan came not forth; the mourning of Beth-ezel takes away from you her shelter." Though Beth-ezel be at your side (that is, near), according to her name, yet as she also mourns under the oppression of the foe, she cannot give you shelter, or be at your side as a helper (as her name might lead you to expect), if you come forth and be intercepted by him from returning to Zaanan.

JFB: Mic 1:12

Possibly the same as Maarath (Jos 15:59). Perhaps a different town, lying between the previously mentioned towns and the capital, and one of those plundered by Rab-shakeh on his way to it.

JFB: Mic 1:12

That is, for better fortune, but in vain [CALVIN]. GESENIUS translates, "is grieved for her goods," "taken away" from her. This accords with the meaning of Maroth, "bitterness," to which allusion is made in "is grieved." But the antithesis favors English Version, "waited carefully (that is, anxiously) for good, but evil came down."

JFB: Mic 1:12

Not from chance.

JFB: Mic 1:12

After the other cities of Judah have been taken.

JFB: Mic 1:13

"Bind the chariot to the swift steed," in order by a hasty flight to escape the invading foe. Compare Note, see on Isa 36:2, on "Lachish," at which Sennacherib fixed his headquarters (2Ki 18:14, 2Ki 18:17; Jer 34:7).

JFB: Mic 1:13

Lachish was the first of the cities of Judah, according to this passage, to introduce the worship of false gods, imitating what Jeroboam had introduced in Israel. As lying near the border of the north kingdom, Lachish was first to be infected by its idolatry, which thence spread to Jerusalem.

JFB: Mic 1:14

That its inhabitants may send thee help. MAURER explains it, "thou shalt give a writing of renunciation to Moresheth-gath," that is, thou shalt renounce all claim to it, being compelled to yield it up to the foe. "Thou," that is, Judah. "Israel" in this verse is used for the kingdom of Judah, which was the chief representative of the whole nation of Israel. Moresheth-gath is so called because it had fallen for a time under the power of the neighboring Philistines of Gath. It was the native town of Micah (Mic 1:1).

JFB: Mic 1:14

Meaning "lying." Achzib, as its name implies, shall prove a "lie to . . . Israel," that is, shall disappoint Israel's hopes of succor from her (compare Job 6:15-20; Jer 15:18). Achzib was in Judah between Keilah and Mareshah (Jos 15:44). Perhaps the same as Chezib (Gen 38:5).

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 1:8

I will make a wailing like the dragons - Newcome translates: -

I will make a wailing like the foxes, (or jackals)

And mourning like the daughters of the ostrich

This beast, the jackal or shiagal, we have often met with in the prophets. Travellers inform us that its howlings by night are most lamentable; and as to the ostrich, it is remarkable for its fearful shrieking and agonizing groanings after night. Dr. Shaw says he has often heard them groan as if they were in the greatest agonies.

Clarke: Mic 1:9

Her wound is incurable - Nothing shall prevent their utter ruin, for they have filled up the measure of their iniquity

Clarke: Mic 1:9

He is come - even to Jerusalem - The desolation and captivity of Israel shall first take place; that of Judah shall come after.

Clarke: Mic 1:10

Declare ye it not at Gath - Do not let this prediction be known among the Philistines, else they will glory over you

Clarke: Mic 1:10

House of Aphrah - Or, Beth-aphrah. This place is mentioned Jos 18:23, as in the tribe of Benjamin. There is a paronomasia, or play on words, here: בבית לעפרה עפר bebeith leaphrah aphar , "Roll thyself in the dust in the house of dust."

Clarke: Mic 1:11

Inhabitant of Saphir - Sapher, Sepphoris, or Sephora, was the strongest place in Galilee. - Calmet. It was a city in the tribe of Judah, between Eleutheropolis and Ascalon. - Houbigant

Clarke: Mic 1:11

Zaanan - Another city in the tribe of Judah, Jos 15:13

Clarke: Mic 1:11

Beth-ezel - A place near Jerusalem, Zec 14:5. Some think that Jerusalem itself is intended by this word.

Clarke: Mic 1:12

The inhabitant of Maroth - There was a city of a similar name in the tribe of Judah, Jos 15:59.

Clarke: Mic 1:13

Inhabitant of Lachish - This city was in the tribe of Judah, Jos 15:39, and was taken by Sennacherib when he was coming against Jerusalem, 2Ki 18:13, etc., and it is supposed that he wished to reduce this city first, that, possessing it, he might prevent Hezekiah’ s receiving any help from Egypt

Clarke: Mic 1:13

She is the beginning of the sin - This seems to intimate that Lachish was the first city in Judah which received the idolatrous worship of Israel.

Clarke: Mic 1:14

Give presents to Moresheth-gath - Calmet says that Moresa or Morashti, and Achzib, were cities not far from Gath. It is possible that when Ahaz found himself pressed by Pekah, king of Israel, he might have sent to these places for succor, that by their assistance he might frustrate the hopes of the king of Israel; and this may be the meaning of "The houses of Achzib shall be a lie to the kings of Israel."In these verses there are several instances of the paronomasia. See Mic 1:10, עפר aphar , dust, and עפרה aphrah , the name of the city. Mic 1:11. צאנן tsaanan , the city, and יצאה yatsah , to go out. Mic 1:13, לכיש lachish , the city, and רכש rechesh , the swift beast. Mic 1:14, אכזיב achzib , the city, and אכזב achzab , a lie. Such paronomasias were reputed ornaments by the prophets. They occur in Isaiah with great effect. See Isa 5:7.

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 1:8

The Prophet here assumes the character of a mourner, that he might more deeply impress the Israelites; for we have seen that they were almost insensible in their torpidity. It was therefore necessary that they should be brought to view the scene itself, that, seeing their destruction before their eyes they might be touched both with grief and fear. Lamentations of this kind are everywhere to be met with in the Prophets, and they ought to be carefully noticed; for we hence gather how great was the torpor of men, inasmuch as it was necessary to awaken them, by this form of speech, in order to convince them that they had to do with God: they would have otherwise continued to flatter themselves with delusions. Though indeed the Prophet here addresses the Israelites, we ought yet to apply this to ourselves; for we are not much unlike the ancient people: for however God may terrify us with dreadful threatening, we still remain quiet in our filth. It is therefore needful that we should be severely treated, for we are almost void of feeling.

But the Prophets sometimes assumed mourning, and sometimes they were touched with real grief: for when they spoke of aliens and also of the enemies of the Church, they introduce these lamentations. When a mention is made of Babylon or of Egypt, they sometimes say, Behold, I will mourn, and my bowels shall be as a timbrel. The Prophets did not then really grieve; but, as I have said, they transferred to themselves the sorrows of others, and ever with this object, that they might persuade men that God’s threatenings were not vain, and that God did not trifle with men when he declared that he was angry with them. But when the discourse was respecting the Church and the faithful, then the Prophets did not put on grief. The representation here is then to be taken in such a way as that we may understand that the Prophet was in real mourning, when he saw that a dreadful ruin was impending over the whole kingdom of Israel. For though they had perfidiously departed from the Law, they were yet a part of the holy race, they were the children of Abraham, whom God had received into favor. The Prophet, therefore, could not refrain from mourning unfeignedly for them. And the Prophet does here these two things, — he shows the fraternal love which he entertained for the children of Israel, as they were his kindred, and a part of the chosen people, — and he also discharges his own duty; for this lamentation was, as it were, the mirror in which he sets before them the vengeance of God towards men so extremely torpid. He therefore exhibits to them this representation, that they might perceive that God was by no means trifling with men, when he thus denounced punishment on the wicked and such as were apostates.

Moreover, he speaks not of a common lamentation, but says, I will wail and howl, and then, I will go spoiled The word אנושה , shulal, some take as meaning one out of his mind or insane, as though he said, “I shall be now as one not possessed of a sound mind.” But as this metaphor is rather unnatural, I prefer the sense of being spoiled; for it was the custom with mourners, as it is well known, to tear and to throw away their garments from them. I will then go spoiled and naked; and also, I will make wailing, not like that of men, but like the wailing of dragons: I will mourn, he says, as the ostriches are wont to do. In short, the Prophet by these forms of speech intimates, that the coming evil would by no means be of an ordinary kind: for if he adopted the usual manner of men, he could not have set forth the dreadfulness of God’s vengeance that was impending.

Calvin: Mic 1:9

He afterwards subjoins, that the wounds vault be grievous; but he speaks as of what was present, Grievous, he says, are the wounds Grievous means properly full of grief; others render it desperate or incurable, but it is a meaning which suits not this place; for אנושה , anushe, means what we express in French by douloureuse. The wounds, then, are full of grief: for it came, (something is understood; it may suitably be referred to the enemy, or, what is more approved, to the slaughter) — It came then, that is, the slaughter, ⁶⁸ to Judah; it has reached to the gate of my people, even to Jerusalem itself. He says first, to Judah, speaking of the land; and then he confines it to the cities; for when the gates are closed up against enemies, they are forced to stop. But the Prophet says, that the cities would be no hindrance to the enemies to approach the very gates and even the chief city of Judah, that is, Jerusalem; and this, we know, was fulfilled. It is the same then as though he said that the whole kingdom of Israel would be so laid waste, that their enemies would not he content with victory, but would proceed farther and besiege the holy city: and this Sennacherib did. For after having subverted the kingdom of Israel, as though it was not enough to draw the ten tribes into exile, he resolved to take possession of the kingdom of Judah; and Jerusalem, as Isaiah says, was left as a tent. We hence see that the threatening of the Prophet Micah were not in vain. It now follows —

Calvin: Mic 1:10

The Prophet seems here to be inconsistent with himself: for he first describes the calamity that was to be evident to all; but now he commands silence, lest the report should reach the enemies. But there is here nothing contradictory; for the evil itself could not be hid, since the whole kingdom of Israel would be desolated, the cities demolished or burnt, the whole country spoiled and laid waste, and then the enemies would enter the borders of Judah: and when Jerusalem should have been nearly taken how could it have been concealed? No, this could not have been. There is no wonder then that the Prophet had referred here to a solemn mourning. But he now speaks of the feeling of those who were desirous of hiding their own disgrace, especially from their enemies and aliens: for it is an indignity which greatly vexes us, when enemies taunt us, and upbraid us in our misfortunes; when no hope remains, we at least wish to perish in secret, so that no reproach and disgrace should accompany our death; for dishonor is often harder to be borne, and wounds us more grievously, than any other evil. The Prophet then means that the Israelites would not only be miserable, but would also be subject to the reproaches and taunts of their enemies. We indeed know that the Philistine were inveterate in their hatred to the people of God; and we know that they ever took occasion to upbraid them with their evils and calamities.

This then is the meaning of the Prophet, when he says, In Gath declare it not, by weeping weep not; as though he said, “Though extreme evils shall come upon you, yet seek to perish in silence; for you will find that your enemies will gape for the opportunity to cut you with their taunts, when they shall see you thus miserable. He then forbids the people’s calamities to be told in Gath; for the Philistine usually desired nothing more than the opportunity to torment the people of God with reproaches.

It now follows, In the house of Aphrah, in dust roll thyself There is here an alliteration which cannot be conveyed in Latin: for עפרה , ophre, means dusty, and עפר , opher, is dust. That city attained its name from its situation, because the country where it was, was full of dust; as if a city were called Lutosa, muddy or full of clay; and indeed many think that Lutetia (Paris) had hence derived its name. And he says, Roll thyself in dust, in the house full of dust; as though he had said that the name would be now most suitable, for the ruin of the city would constrain all neighboring cities to be in mourning to cast themselves in the dust; So great would be the extremity of their evils.

But we must ever bear in mind the object of the Prophet: for he here rouses the Israelites as it were with the sharpest goads, who entertained no just idea of the dreadfulness of God’s vengeance, but were ever deaf to all threatening. The Prophet then shows that the execution of this vengeance which he denounced was ready at hand; and he himself not only mourned, but called others also to mourning. He speaks of the whole country, as we shall see by what follows. I shall quickly run over the whole of this chapter; for there is no need of long explanation, as you will find.

Calvin: Mic 1:11

The Prophet here addresses the cities which were on the borders of the kingdom of Israel, and through which the enemy would pass in entering the kingdom of Judah. He therefore bids the inhabitants of the city Saphir to pass over, and says, that the city would be ashamed or in a shameful manner naked. The word שפיר , shaphir, means splendid. He then says, “Thou art now beautiful, but the Lord will discover thy shame, so that thy nakedness shall be a shame to all, and the greatest disgrace to thyself.” There is a correspondence in the words, though not an alliteration. Hence the Prophet says, that though the city was called splendid, it would yet be deformed, so that no one would deign to look on it, at least without feeling shame. There is the same correspondence in the word Zaanan; for צעה , tsoe, means to transfer, as צען , tson, is to migrate. Hence the Prophet says, Go forth shall not the inhabitant of Zaanan for the mourning of Beth-Aezel; that is, he will remain quiet at home: this he will do contrary to what will be natural; for whence is the name of the city? even from removing, for it was a place of much traffic. But he will remain, he says, at home: though he may see his neighbors dragged into exile, he will not dare to move from his place.

He now adds, Take will the enemy from you his station. The verb עמד , omad, means to stand; nor is there a doubt but that when the Prophet says, He will take from you his standing, he speaks of the standing or station of the enemy: but interpreters however vary here. Some understand, that when the enemy had continued long in the land, they would not depart before they possessed the supreme power; as though he said, “Ye will think that your enemy can be wearied out with delay and tediousness, when not able soon to conquer your cities: this, he says, will not be the case; for he will resolutely persevere, and his expectation will not disappoint him; for he will receive the reward of his station, that is, of his delay.” But some say, He will receive his station from you. They explain the verb לקח , lakech, metaphorically, as meaning to receive instruction from hand to hand; as though the Prophet had said, Some, that is, your neighbors, will learn their own position from you. What does this mean? Zaanan will not go forth on account of the mourning of its neighboring city Aezel: others will afterwards follow this example. How so? For Zaanan will be, as it were, the teacher to other cities; as it will not dare to show any sign of grief for its neighbors, being not able to succor them; so also, when it shall be taken in its turn into exile, that is, its citizens and inhabitants, its neighbors will remain quiet, as though the condition of the miserable city was no object of their care. They shall then learn from you their standing; that is, Ye will remain quiet and still, when your neighbors will be destroyed; the same thing will afterwards happen to you. But as this bears but little on the main subjects we may take either of these views. ⁷¹ It afterwards follows —

Calvin: Mic 1:12

The Prophet joins here another city even Maroth, and others also in the following verses. But in this verse he says, that Maroth would be in sorrow for a lost good. The verb חול , chul, means to grieve; and it has this sense here; for the Marothites, that is, the inhabitants of that city, would have to grieve for losing their property and their former happy condition. But as the verb means also to expect, some approve of a different exposition, that is, — that the inhabitants of the city Maroth would in vain depend on an empty and fallacious expectation, for they were doomed to utter destruction. In vain then will the inhabitant of Maroth expect or entertain hope; for an evil descends from Jehovah to the gate of the city. This view is very suitable, that is, that its hope will disappoint Maroth, since even the city of Jerusalem shall not be exempted. For though God had then by a miracle delivered the chief city, and its siege was raised through the intervention of an angel, when a dreadful slaughter, as sacred history records, took place; yet the city Maroth was not then able to escape vengeance. We now see the reason why this circumstance was added. Some give a harsher explanation, — that the citizens of Maroth were to be debilitated, or, as it were, demented. As this metaphor is too strained, I embrace the other, — that the citizens of Maroth would grieve for the loss of good, ⁷² or that they would vainly expect or hope, since they were already doomed to utter ruin, without any hope of deliverance.

But we must notice, that evil was nigh at hand from Jehovah, for he reminds them, that though the whole country would be desolated by the Assyrians, yet God would be the chief leader, since he would employ the work of all those who would afflict the people of Israel. That the Jews then, as well as the Israelites might know, that they had to do, not with men only, but also with God, the celestial Judge, the Prophet distinctly expresses that all this would proceed from Jehovah. He afterwards adds —

Calvin: Mic 1:13

By bidding the citizens of Lachish to tie their chariots to dromedaries he intimates that it would not be not safe for them to remain in their city, and that nothing would be better for them than to flee elsewhere and to carry away their substance. “Think,” he says, “of flight, and of the quickest flight.” The word רכש , recash, which I render dromedary or camel, is of an uncertain meaning among the Hebrews; some render it swift horses: but we understand the Prophet’s meaning; for he intimates that there would be no time for flight, except they made great haste, for the enemies would come upon them quickly.

And he then subjoins that that city had been the beginning of sin to the Jews; for though he names here the daughter of Zion, he still includes, by taking a part for it the whole, all the Jews. And why he says that Lachish had been the beginning of sin to the citizens of Jerusalem, we may collect from the next clauses, In thee, he says, were found the transgressions of Israel. The citizens of Lachish were then, no doubt, the first who had embraced the corruptions of Jeroboam, and had thus departed from the pure worship of God. When, therefore, contagion had entered that city, it crept, by degrees, into neighboring places, until at length, as we find, the whole kingdom of Judah had become corrupt: and this is what the Prophet repeats more fully in other places. It was not then without reason that he denounces desolation here on the citizens of Lachish; for they had been the authors of sin to their own kindred. However alienated the ten tribes had become from pure faith and pure worship, the kingdom of Judah remained still upright, until Lachish opened the door to ungodly superstitions; and then its superstitions spread through the whole of Judea. She therefore suffered the punishment which she deserved, when she was drawn away into distant exile, or, at least, when she could not otherwise escape from danger, than by fleeing into some fear country, and that very swiftly. She is the beginning, he says, of sin to the daughter of Zion How so? For in thee — (it is more emphatical when the Prophet turns his discourse to Lachish itself) — in thee, he says, were found the transgressions of Israel. It follows —

Calvin: Mic 1:14

Here the Prophet alludes to another thing, — that they would attempt to pacify their enemies with gifts, and would try to redeem themselves and their neighbors. But the Prophet expressly mentions this, that the event might teach them that nothing happens without a design; for it ought to work a greater conviction in blind and obstinate men, when they see that they really find that to be true which had been long before predicted. This, then, is the reason why the Prophet enumerates here various particulars; it was, that the hand of God might be more evident and conspicuous when he would begin, in an especial manner, to fulfill all the things which he now in words foretells, Thou, he says, wilt send a gift for Moreseth-gath; that is, for a neighboring city. And he calls it Moreseth-gath, to distinguish it from another city of the same name. Thou wilt then send gifts for Moreseth-gath, to the sons of Achzib for a lie אכזיב , aczib, is a word derived from one which means a lie. There is, therefore, a striking alliteration, when he says, Thou wilt send gifts to the sons of אכזיב , Aczib, for a lie, לאכזב , laaczeb; that is Thou wilt send gifts to the sons of a lie, for a lie. The city had obtained its name from its fallacies or guiles. And he says, for a lie to the kings of Israel; because it profited the children of Israel nothing to pacify them with gifts or to attempt to draw them to their side, as they hired the services of one another. So then he says, that they would be for a lie to the kings of Israel, for they would gain nothing by having many auxiliaries. Some take the words actively, — that the kings of Israel had first deceived the citizens of Achzib: but this view is less probable; I am therefore disposed to adopt the other, — that though the citizens of Lachish tried to conciliate their neighbors with a great sum of money, especially the people of Achzib, this would be yet to no purpose; for it would be a lie to the people of Israel: or, it may be, that the Prophet’s meaning is this, — that the citizens of Achzib had already wished to bring aid, but in vain to the kings of Israel; for Lachish was one of the first cities which the Assyrians conquered; but it was within the kingdom of Judah, or on its borders. It is then probable that the kings of Israel had recourse to the aid of this people, and were not assisted. Now, as the citizens of Lachish also endeavored to extricate themselves from the hand of their enemies by such aid, the prophet derides such a folly, inasmuch as they did not become wise by experience, having seen with their own eyes, that such an help had been useless and deceptive to the kings of Israel: they ought then to have tried some other means rather than to expose themselves to the same deceptions. ⁷³ I cannot finish the chapter to-day.

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 —

Defender: Mic 1:9

Micah could also foresee the future time when the same Assyrian invaders would come to the very "gate of my people, even to Jerusalem" during the later reign of Hezekiah (2Ki 18:17)."

TSK: Mic 1:8

I will wail : Isa 16:9, Isa 21:3, Isa 22:4; Jer 4:19, Jer 9:1, Jer 9:10,Jer 9:19, Jer 48:36-39

I will go : Isa 20:2-4

a wailing : Job 30:29; Psa 102:6

owls : Heb. daughters of the owl

TSK: Mic 1:9

her wound is incurable : or, she is grievously sick of her wounds, Isa 1:5, Isa 1:6; Jer 15:18, Jer 30:11-15

it : 2Ki 18:9-13; Isa 8:7, Isa 8:8

he : Mic 1:12; 2Chr. 32:1-23; Isa 10:28-32, Isa 37:22-36

TSK: Mic 1:10

Declare : 2Sa 1:20; Amo 5:13, Amo 6:10

Aphrah : i.e. dust, Jos 18:23, Ophrah

roll : Job 2:8; Jer 6:26; Lam 3:29

TSK: Mic 1:11

Pass : Isa 16:2; Jer 48:6, Jer 48:9

thou inhabitant of Saphir : or, thou that dwellest fairly, Heb. inhabitress. having. Mic 1:8; Isa 20:4, Isa 47:2, Isa 47:3; Jer 13:22; Eze 16:37; Nah 3:5

Zaanan : or, the country of flocks

Bethezel : or, a place near

TSK: Mic 1:12

Maroth : Rth 1:20

waited carefully : or, was grieved, 1Sa 4:13; Job 30:26; Isa 59:9-11; Jer 8:15, Jer 14:19

but : Mic 1:9; Isa 45:7; Amo 3:6

TSK: Mic 1:13

Lachish : Jos 15:39; 2Ki 18:13, 2Ki 18:14, 2Ki 18:17; 2Ch 11:9, 2Ch 32:9; Isa 37:8

bind : Gen 19:17; Isa 10:31; Jer 4:29

she : Exo 32:21; 1Ki 13:33, 1Ki 13:34, 1Ki 14:16, 1Ki 16:31; Rev 2:14, Rev 2:20, Rev 18:1-5

for : 2Ki 8:18, 2Ki 16:3, 2Ki 16:4; Jer 3:8; Eze 23:11

TSK: Mic 1:14

give : 2Sa 8:2; 2Ki 16:8, 2Ki 18:14-16; 2Ch 16:1-3; Isa 30:6

to : or, for

houses : Psa 62:9, Psa 118:8, Psa 118:9, Psa 146:3, Psa 146:4

Achzib : that is, a lie, Jos 15:44

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 1:8

Therefore I will - Therefore I would

Wail - (properly, beat, that is, on the breast).

And howl - " Let me alone,"he would say, "that I may vent my sorrow in all ways of expressing sorrow, beating on the breast and wailing, using all acts and sounds of grief."It is as we would say, "Let me mourn on,"a mourning inexhaustible, because the woe too and the cause of grief was unceasing. The prophet becomes in words, probably in acts too, an image of his people, doing as they should do hereafter. He mourns, because and as they would have to mourn, bearing chastisement, bereft of all outward comeliness, an example also of repentance, since what he did were the chief outward tokens of mourning.

I will (would) go stripped - despoiled .

And naked - He explains the acts, that they represented no mere voluntary mourning. Not only would he, representing them, go bared of all garments of beauty, as we say "half-naked"but despoiled also, the proper term of those plundered and stripped by an enemy. He speaks of his doing, what we know that Isaiah did, by God’ s command, representing in act what his people should thereafter do. : "Wouldest thou that I should weep, thou must thyself grieve the first."Micah doubtless went about, not speaking only of grief, but grieving, in the habit of one mourning and bereft of all. He prolongs in these words the voice of wailing, choosing unaccustomed forms of words, to carry on the sound of grief.

I will make a wailing like the dragons - (jackals).

And mourning as the owls - (ostriches). The cry of both, as heard at night, is very piteous. Both are doleful creatures, dwelling in desert and lonely places. "The jackals make a lamentable howling noise, so that travelers unacquainted with them would think that a company of people, women or children, were howling, one to another."

"Its howl,"says an Arabic natural historian , "is like the crying of an infant.""We heard them,"says another , "through the night, wandering around the villages, with a continual, prolonged, mournful cry."The ostrich, forsaking its young Job 39:16, is an image of bereavement. Jerome: "As the ostrich forgets her eggs and leaves them as though they were not her’ s, to be trampled by the feet of wild beasts, so too shall I go childless, spoiled and naked."Its screech is spoken of by travelers as "fearful, aftrighting.": "During the lonesome part of the night they often make a doleful and piteous noise. I have often heard them groan, as if they were in the greatest agonies."

Dionysius: "I will grieve from the heart over those who perish, mourning for the hardness of the ungodly, as the Apostle had Rom 9:1 great heaviness and continual sorrow in his heart for his brethren, the impenitent and unbelieving Jews. Again he saith, "who is weak and I am not weak? Who is offended, and I burn not?"2Co 11:29. For by how much the soul is nobler than the body, and by how much eternal damnation is heavier than any temporal punishment, so much more vehemently should we grieve and weep for the peril and perpetual damnation of souls, than for bodily sickness or any temporal evil."

Barnes: Mic 1:9

For her - Samaria’ s

Wound - o , (literally, her wounds, or strokes, (the word is used especially of those inflicted by God, (Lev 26:21; Num 11:33; Deu 28:59, Deu 28:61, etc.) each, one by one,) is incurable The idiom is used of inflictions on the body politic (Nahum 3 ult.; Jer 30:12, Jer 30:15) or the mind , for which there is no remedy. The wounds were very sick, or incurable, not in themselves or on God’ s part, but on Israel’ s. The day of grace passes away at last, when man has so steeled himself against grace, as to be morally dead, having deadened himself to all capacity of repentance.

For it is come unto - (quite up to) Judah; he, (the enemy,) is come (literally, hath reached, touched,) to (quite up to) the gate of my people, even to (quite up to) Jerusalem Jerome: "The same sin, yea, the same punishment for sin, which overthrew Samaria, shall even come unto, quite up to Judah. Then the prophet suddenly changes the gender, and, as Scripture so often does, speaks of the one agent, the center and impersonation of the coming evil, as sweeping on over Judah, quite up to the gate of his people, quite up to Jerusalem. He does not say here, whether Jerusalem would be taken; and so, it seems likely that he speaks of a calamity short of excision. Of Israel’ s wounds only he here says, that they are incurable; he describes the wasting of even lesser places near or beyond Jerusalem, the flight of their inhabitants. Of the capital itself he is silent, except that the enemy reached, touched, struck against it, quite up to it. Probably, then, he is here describing the first visitation of God, when 2Ki 18:13 Sennacherib came up against all the fenced cities of Judah and took them, but Jerusalem was spared. God’ s judgments come step by step, leaving time for repentance. The same enemy, although not the same king, came against Jerusalem who had wasted Samaria. Samaria was probably as strong as Jerusalem. Hezekiah prayed; God heard, the Assyrian army perished by miracle; Jerusalem was respited for 124 years.

Barnes: Mic 1:10

Tell it not in Gath - Gath had probably now ceased to be; at least, to be of any account . It shows how David’ s elegy lived in the hearts of Judah, that his words are used as a proverb, (just as we do now, in whose ears it is yearly read), when, as with us, its original application was probably lost. True, Gath, reduced itself, might rejoice the more maliciously over the sufferings of Judah. But David mentions it as a chief seat of Philistine strength ; now its strength was gone.

The blaspheming of the enemies of God is the sorest part of His chastisements. Whence David prays "let not mine enemies exult over me"Psa 25:2; and the sons of Korah, "With a sword in my bones, mine enemies reproach me, while they say daily unto me, where is thy God?"Psa 42:10; and Ethan; "Thou hast made all his enemies to rejoice. Remember, Lord, the reproach of Thy servant"Psa 89:42, Psa 89:50 - wherewith Thine enemies have reproached, O Lord, wherewith they have reproached the footsteps of Thine anointed. It is hard to part with home, with country, to see all desolate, which one ever loved. But far, far above all, is it, if, in the disgrace and desolation, God’ s honor seems to be injured. The Jewish people was then God’ s only home on earth. If it could be extinguished, who remained to honor Him? Victories over them seemed to their pagan neighbors to be victories over Him. He seemed to be dishonored without, because they had first dishonored Him within. Sore is it to the Christian, to see God’ s cause hindered, His kingdom narrowed, the empire of infidelity advanced. Sorer in one way, because he knows the price of souls, for whom Jesus died. But the world is now the Church’ s home. "The holy church throughout all the world doth acknowledge Thee!"Then, it was girt in within a few miles of territory, and sad indeed it must have been to the prophet, to see this too hemmed in. Tell it not in Gath, to the sons of those who, of old, defied God.

Weep not at all - (Literally, weeping, weep not). Weeping is the stillest expression of grief. We speak of "weeping in silence."Yet this also was too visible a token of grief. Their weeping would be the joy and laughter of God’ s enemies.

In the house of Aphrah - (probably, In Beth-leaphrah) roll thyself in the dust (Better, as the text, I roll myself in dust). The prophet chose unusual names, such as would associate themselves with the meanings which he wished to convey, so that thence forth the name itself might recall the prophecy. As if we were to say, "In Ashe I roll myself in ashes."- There was an Aphrah near Jerusalem . It is more likely that Micah should refer to this, than to the Ophrah in Benjamin Jos 18:23; 1Sa 13:17. He showed them, in his own person, how they should mourn, retired out of sight and hidden, as it were, in the dust. Jer. Rup.: "Whatever grief your heart may have, let your face have no tears; go not forth, but, in the house of dust, sprinkle thyself with the ashes of its ruins."

All the places thenceforth spoken of were in Judah, whose sorrow and desolation are repeated in all. It is one varied history of sorrow: The names of her cities, whether in themselves called from some gifts of God, as Shaphir, (beautiful; we have Fairford, Fairfield, Fairburn, Fairlight,) or contrariwise from some defect, Maroth, Bitterness (probably from brackish water) Achzib, lying, (doubtless from a winter-torrent which in summer failed) suggest, either in contrast or by themselves, some note of evil and woe. It is Judah’ s history in all, given in different traits; her "beauty"turned into shame; herself free neither to go forth nor to "abide;"looking for good and finding evil; the strong (Lachish) strong only to flee; like a brook that fails and deceives; her inheritance (Mareshah) inherited; herself, taking refuge in dens and caves of the earth, yet even there found, and bereft of her glory. Whence, in the end, without naming Judah, the prophet sums up her sorrows with one call to mourning.

Barnes: Mic 1:11

Pass ye away - (literally, Pass thou (fem.) away to or for yourselves), disregarded by God and despised by man) pass the bounds of your land into captivity.

Thou inhabitant of Shaphir, having thy shame naked - better, in nakedness, and shame. Shaphir (fair) was a village in Judah, between Eleutheropolis and Ashkelon (Onomasticon). There are still, in the Shephelah, two villages called Sawafir . It, once fair, should now go forth in the disgrace and dishonor with which captives were led away.

The inhabitants of Zaanan came not forth - Zaanan (abounding in flocks) was probably the same as Zenan of Judah, which lay in the Shephelah . It, which formerly went forth in pastoral gladness with the multitude of its flocks, shall now shrink into itself for fear.

The mourning of Beth-Ezel - (literally, house of root, firmly rooted) shall take from you its standings It too cannot help itself, much less be a stay to others. They who have been accustomed to go forth in fullness, shall not go forth then, and they who abide, strong though they be, shall not furnish an abiding place. Neither in going out nor in remaining, shall anything be secure then.

Barnes: Mic 1:12

For the inhabitant of Maroth - (bitterness) waited carefully for good She waited carefully for the good which God gives, not for the Good which God is. She looked, longed for, good, as men do; but therewith her longing ended. She longed for it, amid her own evil, which brought God’ s judgments upon her. Maroth is mentioned here only in Holy Scripture, and has not been identified. It too was probably selected for its meaning. The inhabitant of bitternesses, she, to whom bitternesses, or, it may be, rebellions, were as the home in which she dwelt, which ever encircled her, in which she reposed, wherein she spent her life, waited for good! Strange contradiction! yet a contradiction, which the whole un-Christian world is continually en acting; nay, from which Christians have often to be awakened, to look for good to themselves, nay, to pray for temporal good, while living in bitternesses, bitter ways, displeasing to God. The words are calculated to be a religious proverb. "Living in sin,"as we say, dwelling in bitternesses, she looked for good! Bitternesses! for it is Jer 2:19 an evil thing and bitter, that thou hast forsaken the Lord thy God, and that My fear is not in thee.

But evil came down from the Lord unto the gate of Jerusalem - It came, like the sulphur and fire which God rained upon Sodom and Gomorrah, but as yet to the gate of Jerusalem, not upon itself. : "Evil came down upon them from the Lord, that is, I was grieved, I chastened, I brought the Assyrian upon them, and from My anger came this affliction upon them. But it was removed, My Hand prevailing and marvelously rescuing those who worshiped My Majesty. For the trouble shall come to the gate. But we know that Rabshakeh, with many horsemen, came to Jerusalem and all-but touched the gates. But he took it not. For in one night the Assyrian was consumed."The two for’ s are seemingly coordinate, and assign the reasons of the foreannounced evils, Mic 1:3-11 on man’ s part and on God’ s part. On man’ s part, in that he looked for what could not so come, good: on God’ s part, in that evil, which alone could be looked for, which, amid man’ s evil, could alone be good for man, came from Him. Losing the true Good, man lost all other good, and dwelling in the bitterness of sin and provocation, he dwelt indeed in bitterness of trouble.

Barnes: Mic 1:13

O thou inhabitant of Lachish, bind the chariot to the swift beast - (steed.) Lachish was always a strong city, as its name probably denoted, (probably "compact."It was one of the royal cities of the Amorites, and its king one of the five, who went out to battle with Joshua Jos 10:3. It lay in the low country, Shephelah, of Judah Jos 15:33, Jos 15:39, between Adoraim and Azekah 2Ch 11:9, 2Ch 11:7 Roman miles south of Eleutheropolis (Onomasticon), and so, probably, close to the hill-country, although on the plain; partaking perhaps of the advantages of both. Rehoboam fortified it. Amaziah fled to it from the conspiracy at Jerusalem 2Ki 14:19, as a place of strength. It, with Azekah, alone remained, when Nebuchadnezzar had taken the rest, just before the capture of Jerusalem Jer 34:7. When Sennacherib took all the defensed cities of Judah, it seems to have been his last and proudest conquest, for from it he sent his contemptuous message to Hezekiah Isa 36:1-2.

The whole power of the great king seems to have been called forth to take this stronghold. The Assyrian bas-reliefs, the record of the conquests of Sennacherib, if (as the accompanying inscription is deciphered), they represent the taking of Lachish, exhibit it as "a city of great extent and importance, defended by double walls with battlements and towers, and by fortified riggings. In no other sculptures were so many armed warriors drawn up in array against a besieged city. Against the fortifications had been thrown up as many as ten banks or mounts compactly built - and seven battering-rams had already been rolled up against the walls."Its situation, on the extremity probably of the plain, fitted it for a depot of cavalry. The swift steeds, to which it was bidden to bind the chariot, are mentioned as part of the magnificence of Solomon, as distinct from his ordinary horses (1Ki 4:28, English (1Ki 5:8 in Hebrew)). They were used by the posts of the king of Persia Est 8:10, Est 8:14.

They were doubtless part of the strength of the kings of Judah, the cavalry in which their statesmen trusted, instead of God. Now, its swift horses in which it prided itself should avail but to flee. Probably, it is an ideal picture. Lachish is bidden to bind its chariots to horses of the utmost speed, which should carry them far away, if their strength were equal to their swiftness. It had great need; for it was subjected under Sennacherib to the consequences of Assyrian conquest. If the Assyrian accounts relate to its capture, impalement and flaying alive were among the tortures of the captive-people; and awfully did Sennacherib, in his pride, avenge the sins against God whom he disbelieved.

She is the beginning of the sin to the daughter of Zion - Jerome: "She was at the gate through which the transgressions of Israel flooded Judah."How she came first to apostatise and to be the infectress of Judah, Scripture does not tell us . She scarcely bordered on Philistia; Jerusalem lay between her and Israel. But the course of sin follows no geographical lines. It was the greater sin to Lachish that she, locally so far removed from Israel’ s sin, was the first to import into Judah the idolatries of Israel. Scripture does not say, what seduced Lachish herself, whether the pride of military strength, or her importance, or commercial intercourse, for her swift steeds; with Egypt, the common parent of Israel’ s and her sin. Scripture does not give the genealogy of her sin, but stamps her as the heresiarch of Judah. We know the fact from this place only, that she, apparently so removed from the occasion of sin, became, like the propagators of heresy, the authoress of evil, the cause of countless loss of souls. Beginning of sin to - , what a world of evil lies in the three words!

Barnes: Mic 1:14

Therefore shalt thou give - (bridal) presents to Moresheth Gath Therefore! since Judah had so become a partaker of Israel’ s sins, she had broken the covenant, whereby God had given her the land of the pagan, and she should part with it to aliens. The bridal presents, literally the dismissals, were the dowry 1Ki 9:16 with which the father sent away Jdg 12:9 his daughter, to belong to another, her lord or husband, never more to return. Moresheth, (literally, inheritance,) the inheritance which God gave her, was to be parted with; she was to be laden with gifts to the enemy. Judah should part with her, and her own treasure also.

The houses of Achzib shall be a lie - Achzib, so called probably from a winter brook, achzab, was to become what its name imported, a resource which should fail just in the time of need, as the winter brooks in the drought of summer. "Wilt Thou be unto me as a failing brook, waters which are not sure?"Jer 15:18. This Achzib, which is recounted between Keilah and Mareshah Jos 15:44, was probably one of, the oldest towns of Palestine being mentioned in the history of the Patriarch Judah. After having survived about 1,000 years, it should, in time of need, fail. The kings of Israel are here the kings of Judah. When this prophecy was to be accomplished, the ten tribes would have ceased to have any political existence, the remnant in their own lanai would have no head to look to, except the line of David, whose good kings had a care for them. Micah then, having prophesied the utter destruction of Samaria, speaks in accordance with the state of things which he foresaw and foretold.

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 1:8

Therefore because of those dreadful slaughters and devastations made in Israel and Samaria,

I will wail solemnly, as when they who are skilful in lamentation do at funerals bewail in most affective manner to stir up the like sorrow in others: see Amo 5:16 .

And howl the same in a word of like sense, to ascertain the thing, and to intimate the doubled sorrow, the multiplied miseries of this people.

I will go stripped and naked as one spoiled of his clothes by force, or as one that in bitterness of passion hath cast off his upper garment, or as if discomposed in mind through the greatness of his vexations; now this the prophet either speaks as fellow sufferer with them, or as intimating what they should be reduced to at last: so Isa 20:2,3 : whether of these, or whether both, I determine not.

Dragons : see Mal 1:3 : rather jackals , which haunt desolate places, and make great and hideous noise by night, by their wailing, or doleful cries, in which it is said they answer one another, and fill the air with the sound and travellers with fear: these creatures are between a fox and wolf for bigness, and seem somewhat like each in qualities, and probably their noise may be as mixed of the barking of the fox and howling of the wolf. It is possible the prophet by this kind of wailing would intimate the near approach of the Assyrian lion, hungering and thirsting, and pursuing the prey; as the jackal runs a little before the lion, so this wailing of the prophet should be followed very suddenly with the roaring of the lion.

Owls ; a melancholy creature, and loves night, and makes a most unpleasant noise, haunts desolate places, and so fitly is an emblem of Israel’ s doleful, desolate state: others render it ostrich, which makes a doleful cry in the deserts: either will fit the place.

Poole: Mic 1:9

Her wound is incurable the wounds of Samaria and the ten tribes; her own sins, God’ s just displeasure, and the enemy’ s rage have deeply wounded her, she is senseless, impenitent, and furious against her Physician, and she shall at last die by sword, famine, pestilence, and captivity.

It is come unto Judah the contagion of her sins, and the indignation of God against it, and the enemy’ s successes, viz. Sennacherib’ s, or Nebuchadnezzar’ s, like a flood have reached to Judah also; and this is the reason why the prophet foretells such mourning, and is willing to personate it to awaken both kingdoms to repent and turn to God.

He is come the insulting, conquering, and cruel enemy, or, in the neuter gender, it, i.e. the evil, is come, i.e. in the prophetic style, will certainly and suddenly come.

Unto the gate of my people either signifying the Assyrians besieging Jerusalem, as Sennacherib son of Shalmaneser did some few years after the sack of Samaria, or else by

gate of my people is meant the city where the sovereign court of judicature to the whole kingdom is, denoting the victories of the Assyrian over the rest of the kingdom of Judah, or else the victories of Nebuchadnezzar.

Even to Jerusalem: this seems added to explain the former phrase.

Poole: Mic 1:10

Declare ye it not at Gath do what you can to keep your griefs to yourselves, let them not be public, that the Philistines, your bitter enemies, should know how sad it is with you and rejoice at it. Gath was a principal city of the Philistines, and though this only is mentioned the rest are understood: such phrase you have 2Sa 1:20 . Weep ye not at all; you that are of Israel or Judah, make no public weeping, that your cries and tears should inform your enemies in Palestine how deplorable your state is, let not your griefs be their joys.

In the house of Aphrah: we render it as a proper name of some city or town; though of no great note, yet we meet with one, 1Sa 13:23 , in the tribe of Benjamin; a second we find in Manasseh’ s lot, and was the place where Gideon’ s father dwelt, Jud 6:11 : these towns were somewhat remote from the Philistines, and there the prophet does direct then, to weep with the greatest expressions of it, and to keep it private from the Philistines. Others account the word to be a common name denoting

dust and so give the sense, in the house of dust roll thyself in dust . Roll thyself, or, I have rolled myself, viz. in compassion to the miserable Israelites, or as a pattern to which they shall conform; so the word as written, but as by direction of the Masorets it is read, and as there it is rendered,

roll thyself it directs and foretells; it foretells what they shall do at last, and directs what they should do at present. They shall be brought to sit, nay, to wallow in the dust, and in foresight of this it would become them to sit in the dust now.

Poole: Mic 1:11

Pass ye away: the imperative is here put for the future, and the prophet does here foretell and threaten what shall befall this people, they shall go before the enemy into captivity. Saphir denotes either the beautiful and pleasant habitation, and so may be applied to any pleasant seat, such as were many in Judea; such were Samaria and Jerusalem, which perhaps are here intended. Or else it is the proper name of some particular town or city: who read Eusebius will meet with such a village in the mountains between Ashkelon and Hebron, or (as later it is called) Eleutheropolis.

Having thy shame naked stripped by thy conquering enemy, so that thou shalt not have so much left as shall cover thy nakedness; with shame shalt thou be thus led into captivity, and change all thy beauty into shameful nakedness.

Zaanan a place rich in pastures and sheep, say some; others take it for the proper name of a particular place in the tribe of Judah; it is likely at this time it might be some considerable garrison full of people and soldiers.

Came not forth neither sent out succours to relieve their neighbouring besieged town Bethezel, but stood on their own guard, nor yet durst send out any to condole the captive state of their neighbours.

Bethezel a strong town taken and wasted by the Assyrians, the people carried captive under the eye of the inhabitants of Zaanan, who mean time dare not stir or make many signs of sorrow.

He the invading enemy, say some, others say it is the inhabitant of Zaanan.

Shall receive of you his standing: who refer this to the enemy make this the sense, viz. That the enemy should make his stay among them till he had conquered, spoiled, and captivated them; or, that he should by severe dealing make them pay dear for their obstinacy in defending their town against his forces, that he should strip them of all to recompense his expenses of treasure, time, and blood in taking them. But they that refer this to Zaanan and its inhabitants make this the sense, That they should take their measures, and judge what the enemy would do against them by that which he had done against Beth-ezel their neighbour.

Poole: Mic 1:12

For yet, or certainly, as the Hebrew particle is often to be rendered.

The inhabitant one put for all, because all should fare alike.

Maroth: some say it is by transposing the letters put for Ramoth; others say it is, as the word imports, the grieving, imbittered cities; others take it for the proper name of some lesser place in Judah.

Waited carefully long, earnestly, and patiently.

For good for peace, prosperity, and what might make them happy.

Evil of trouble, sword, famine, and pestilence, all sorts of evil comprised in this one:

Came down in mighty tempests, or as a sweeping rain.

From the Lord by his special command and charge, and as a punishment inflicted on them from heaven.

Unto the gate of Jerusalem the flood of affliction by the Assyrian swallowed up other towns and cities, and swelled high to the head city Jerusalem, as partly by Sennacherib’ s invasion, but more fully by Nebuchadnezzar’ s besieging and taking Jerusalem, and carrying the citizens captive to Babylon.

Poole: Mic 1:13

Lachish a very strong fortress on the confines of Judah towards the kingdom of the ten tribes, and which, as it did to the last stand out against Sennacherib, so it is very probable they did boast of their strength and valour.

Bind the chariot to the swift beast either to flee from the sword of the enemy, and to seek safety in-another country, forsaking their own; or else by way of derision, You will be besieged and cooped up by the Assyrian, and then you may harness your horses or mules to carry you in chariots about your own streets; or else the prophet foretells Sennacherib’ s commanding post-chariots to carry his messengers to summon Jerusalem to yield up all to him.

She Lachish, is the beginning of the sin to the daughter of Zion; from thence idolatry spread itself into Judah and Jerusalem. Lachish, nearest to idolatrous Israel, took the infection of them, and conveyed it to Judah, or Jerusalem, here called

the daughter of Zion

For the transgressions not only the idolatry, but other sins also,

of Israel of the ten tribes,

were found in thee thou didst receive and worship the same idols that Samaria did.

Poole: Mic 1:14

Therefore forasmuch as thou hast imitated Israel in sin, and been at least an occasion to Jerusalem and the kingdom of Judah to commit the same sins.

Shalt thou Lachish,

give presents: though I do not remember the sacred story reporting this in matter of fact, we read not what presents were given, or by whom sent, or when; yet as it was foretold by the prophet, so no doubt it was fulfilled, and the inhabitants of Lachish courted the assistance of the Philistines against the Assyrian, and possibly against the Babylonian.

Moresheth-gath a known city or town of the Philistines, called here Moresheth-gath to distinguish it from a town of the same name in the tribe of Judah and in the valley of Zephathah, where Asa smote Zerah, the Ethiopian king, who invaded Asa with a million of men.

Achzib: this was also a city of the Philistines not far from Mareshah, Ashkelon, and Gaza; it was a maritime town and strong. There was another city of that name toward Tyre also, but of this the prophet doth not speak in this place.

A lie ; a lying refuge, or a prop that should break under them that leaned upon it, as Egypt proved a broken reed to Judah when trusted to: in the Hebrew there is an elegant allusion, which the translation cannot express.

To the kings of Israel some say it is meant of the kings of Judah, but we find not that Hezekiah made any use of the houses of Achzib when Sennacherib invaded him. It is more probable the kings of the ten tribes are meant, and that Hoshea did rely on Gath. Achzib, &c., and on the friendship of the rest of the Philistines, to join with the Egyptians, or to give them a quiet passage through their country to help Israel against the Assyrian.

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 1:8

Naked. Ill clothed, (Haydock) to shew the approaching calamity of the Israelites, Isaias xx. (Menochius) ---

Septuagint and Chaldean explain all of the people, (Calmet) or of Samaria. "Therefore shall she lament and howl, go barefoot and naked, bewail like," &c. (Haydock) ---

Dragons, when they are crushed by the elephant. (Solin xxxviii.) (Menochius) ---

Tannim means also (Haydock) whales, &c., which make a horrible noise. ---

Ostriches, or swans, Isaias xiii. 21. Both have a mournful note. (Calmet)

Haydock: Mic 1:10

Geth. Amongst the Philistines, lest they rejoice at your calamity. (Challoner) (2 Kings i. 20., and Amos iii. 9.) (Calmet) ---

Tell not these calamities, which I foresee, among your enemies, lest they rejoice. But lament in your own houses, which shall be filled with dust. St. Jerome prays for the light of the Holy Ghost to understand this passage. (Worthington) ---

Weep ye not. Keep in your tears, that you may not give your enemies an occasion of exulting over you: but in your own houses, or in your house of dust, your earthly habitation, sprinkle yourselves with dust, and put on the habit of penitents. Some take the house of dust (in Hebrew Haphra ) to be the proper name of a city. (Challoner) ---

With tears. Hebrew, "at all," (Protestants; Haydock) "in Acco," or Ptolemais, (Reland) or Bochim, (Haydock) a place near Jerusalem, Judges ii. 1. But no reference to this place, or to "the Enakim," (who appear in some copies of the Septuagint) seems to be made. ---

Of dust. Samaria, ver. 6. (Calmet)

Haydock: Mic 1:11

Place. In Samaria. In the Hebrew, the beautiful place is expressed by the word Shaphir, which some take for the proper name of a city. (Challoner) ---

It is thought that St. Jerome has given the sense of several proper names, (Calmet) or this has been done since in the Vulgate by some other. In the edition of his works, (A.D. 1533) we read, "The dwelling of Saphir passes from you: she hath not come out who inhabits Sennan. The house of Asel shall receive," &c. (Haydock) ---

Saphir or Diocesarea was a strong place (Josephus, Jewish Wars ii. 37.) of Galilee, where Saanan was also situated, Judges iv. 11. Haetsel may denote "the vicinity." (Calmet) ---

People shall not attempt to comfort their neighbours, being themselves under the greatest alarms. (Haydock) ---

Forth. That is, they that dwelt in the confines came not forth, but kept themselves within, for fear. ---

Adjoining, viz., Judea and Jerusalem, neighbours to Samaria, and partners in her sins, shall share also in her mourning and calamity: though they had pretended to stand by themselves, trusting in their strength. (Challoner) ---

All the inhabitants shall be led into captivity naked. (Haydock)

Haydock: Mic 1:12

Weak, &c. Jerusalem is become weak unto any good; because she dwells in the bitterness of sin. (Challoner) ---

Protestants, "the inhabitant of Maroth waited carefully for good." (Haydock) ---

We know not of any place called Maroth. Grotius would substitute Ramoth. (Calmet) ---

Bitterness. St. Jerome, "Maroth." Symmachus, "provoking to bitterness." They are unable to defend their possessions. (Haydock)

Haydock: Mic 1:13

Lachis, when Sennacherib came to besiege it, 4 Kings xviii. 13. (Calmet) ---

Beginning. That is, Lachis was the first city of Juda that learnt from Samaria the worship of idols, and communicated it to Jerusalem. (Challoner) ---

This is not very probable. We may translate, "this is the source of sin," or of chastisement; or the imitation of Israel, is the chief of the crimes of Sion. (Calmet)

Haydock: Mic 1:14

Send. Lachis shall send to Geth for help; but in vain: for Geth, instead of helping, shall be found to be a house of lying and deceit to Israel. (Challoner) ---

Inheritance. Some translate rather "Moreseth (or Morasthi) of Geth, the houses of Acsib," &c. Both these towns were near Geth, and perhaps at this time subject to it, 2 Paralipomenon xxviii. 18. Achaz sent to ask for aid against the king of Israel, ver. 9. (Calmet) ---

Protestants, "therefore shalt thou give presents to Moresheth-Gath, the houses of Achzib shall be a lie to the," &c. (Haydock) ---

There is an allusion between Acsib and a lie, as also between Maresa and an heir, (ver. 15.; Calmet) as the terms have those senses. (Haydock)

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 1:8

Therefore I will wail and howl, I will go stripped and naked,.... To his shut, putting off his upper garment; the rough one, such as the prophets used to wear; which he did as the greater sign of his mourning: sometimes, in such cases, they rent their garments; at other times they stripped themselves of them, and walked naked, as Isaiah did, Isa 20:3; he went about like a madman, one disturbed in his mind, bereft of his senses, because of the desolation coming upon Israel; and without his clothes, as such persons often do: so the word rendered "stripped" signifies, as the Jewish commentators observe. This lamentation, and with these circumstances, the prophet made in his own person, to show the reality and certainty of their ruin, and to represent to them the desolate condition they would be in, destitute of all good things, and to them with it; as well as to express the sympathy of his heart, and thereby to assure them that it was not out of ill will to them, or a spirit of revenge, that he delivered such a message: or this he did in the person of all the people, showing what they would do, and that this would be their case shortly. So the Targum,

"for this they shall wail and howl, and go naked among the spoilers;''

I will make a wailing like the dragons; as in their fight with elephants, at which time they make a hideous noise ⁿ; and whose hissings have been very terrible to large bodies of men. Aelianus ^o speaks of a dragon in India, which, when it perceived Alexander's army near at hand, gave such a prodigious hiss and blast, that it greatly frightened and disturbed the whole army: and he relates ^p of another, that was in a valley near Mount Pellenaeus, in the isle of Chios, whose hissing was very terrible to the inhabitants of that place; and Bochart ^q conjectures that this their hissing is here referred to; and who observes of the whale, that it has its name from a word in the Hebrew tongue, which signifies to lament; and which word is here used, and is frequently used of large fishes, as whales, sea calves, dolphins, &c. which make a great noise and bellowing, as the sea calf; particularly the balaena, which is one kind of a whale, and makes such a large and continued noise, as to be heard at the distance of two miles, as Rondeletius ^r says; and dolphins are said to make a moan and groaning like human creatures, as Pliny ^s and Solinus ^t report: and Peter Gillius relates, from his own experience, that lodging one night in a vessel, in which many dolphins were taken, there were such weeping and mourning, that he could not sleep for them; he thought they deplored their condition with mourning, lamentation, and a large flow of tears, as men do, and therefore could not help pitying their case; and, while the fisherman was asleep, took that which was next him, that seemed to mourn most, and cast it into the sea; but this was of no avail, for the rest increased their mourning more and more, and seemed plainly to desire the like deliverance; so that all the night he was in the midst of the most bitter moaning: wherefore Bochart, who quotes these instances, elsewhere ^u thinks that the prophet compares his mourning with the mourning of these creatures, rather than with the hissing of dragons. Some ^w think crocodiles are here meant; and of them it is reported ^x, that when they have eaten the body of a creature, which they do first, and come to the head, they weep over it with tears; hence the proverb of crocodiles tears, for hypocritical ones; but it cannot well be thought, surely, that the prophet would compare his mourning to that of such a creature. The learned Pocock thinks it more reasonable that the "jackals" are meant, called by the Arabians "ebn awi", rather than dragons; a creature of a size between a fox and a wolf, or a dog and a fox, which makes a dreadful howling in the night; by which travellers, unacquainted with it, would think a company of women or children were howling, and goes before the lion as his provider;

and mourning as the owls; or "daughters of the owl" ^y; which is a night bird, and makes a very frightful noise, especially the screech owl. The Targum interprets it of the ostrich ^z; and it may be meant either of the mourning it makes when its young are about to be taken away, and it exposes itself to danger on their account, and perishes in the attempt. Aelianus ^a reports that they are taken by sharp iron spikes fixed about their nest, when they are returning to their young, after having been in quest of food for them; and, though they see the shining iron, yet such is their vehement desire after their young, that they spread their wings like sails, and with great swiftness and noise rush into the nest, where they are transfixed with the spikes, and die: and not only Vatablus observes, that these creatures have a very mournful voice; but Bochart ^b has shown, from the Arabic writers, that they frequently cry and howl; and from John de Laet, who affirms that those in the parts about Brazil cry so loud as to be heard half a mile; and indeed they have their name from crying and howling. The Targum renders it by a word which signifies pleasant; and so Onkelos on Lev 11:16, by an antiphrasis, because its voice is so very unpleasant. Or, since the words may be rendered, "the daughters of the ostrich" ^c, it may be understood of the mourning of its young, when left by her, when they make a hideous noise and miserable moan, as some observe ^d.

Gill: Mic 1:9

For her wound is incurable,.... Or her "stroke is desperate" ^e. The ruin of Samaria, and the ten tribes, was inevitable; the decree being gone forth, and they hardened in their sins, and continuing in their impenitence; and their destruction was irrevocable; they were not to be restored again, nor are they to this day; nor will be till the time comes that all Israel shall be saved: or "she is grievously sick of her wounds"; just ready to die, upon the brink of ruin, and no hope of saving her; this is the cause and reason of the above lamentation of the prophet: and what increased his grief and sorrow the more was,

for it is come unto Judah; the calamity has reached the land of Judah; it stopped not with Israel or the ten tribes, but spread itself into the two tribes of Judah and Benjamin; for the Assyrian army, having taken Samaria, and carried Israel captive, in a short time, about seven or eight years, invaded Judea, and took the fenced cities of Judah in Hezekiah's time, in which Micah prophesied;

he is come unto the gate of my people, even to Jerusalem; Sennacherib, king of Assyria, having taken the fenced cities, came up to the very gates of Jerusalem, and besieged it, where the courts of judicature were kept, and the people resorted to, to have justice done them; and Micah, being of the tribe of Judah, calls them his people, and was the more affected with their distress.

Gill: Mic 1:10

Declare ye it not at Gath,.... A city of the Philistines, put for all the rest: the phrase is borrowed from 2Sa 1:20; where the reason is given, and holds good here as there; and the sense is, not that the destruction of Israel, or the invasion of Judea, or the besieging of Jerusalem, could be hid from the Philistines; but that it was a thing desirable, was it possible, since it would be matter of rejoicing to them, and that would be an aggravation of the distress of Israel and Judah:

weep ye not at all; that is, before the Philistines, or such like enemies, lest they should laugh and scoff at you; though they had reason to weep, and did and ought to weep in secret; yet, as much as in them lay, it would be right to forbear it openly, because of the insults and reproach of the enemy. The learned Reland ^f suspects that it should be read, "weep not in Acco": which was another city in Palestine, to the north from the enemy, as Gath was to the south; and observes, that there is a like play on words ^g in the words, as in the places after mentioned. Acco is the same with Ptolemais, Act 21:7; See Gill on Act 21:7. It had this name from Ptolemy Lagus king of Egypt, who enlarged it, and called it after his own name; but Mr, Maundrell ^h observes,

"now, since it hath been in the possession of the Turks, it has, according to the example of many other cities in Turkey, cast off its Greek, and recovered some semblance of its old Hebrew name again, being called Acca, or Acra. As to its situation (he says) it enjoys all possible advantages, both of sea and land; on its north and east sides it is compassed with a spacious and fertile plain; on the west it is washed by the Mediterranean sea; and on the south by a large bay, extending from the city as far as Mount Carmel;''

in the house of Aphrah roll thyself in the dust; as mourners used to do, sit in the dust, or cover their heads with it, or wallow in it; this is allowed to be done privately, in houses or in towns distinct from the Philistines, as Aphrah or Ophrah was, which was in the tribe of Benjamin, Jos 18:23; called here "Aphrah", to make it better agree with "Aphar", dust, to which the allusion is: and it may be rendered, "in the house of dust roll thyself in the dust"; having respect to the condition houses would be in at this time, mere heaps of dust and rubbish, so that they would find enough easily to roll themselves in. Here is a double reading; the "Keri", or marginal reading, which the Masora directs to, and we follow, is, "roll thyself": but the "Cetib", or writing, is, "I have rolled myself" ⁱ; and so are the words of the prophet, who before says he wailed and howled, and went stripped and naked; here he says, as a further token of his sorrow, that he rolled himself in dust, and as an example for Israel to do the like. This place was a village in the times of Jerom ^k and was called Effrem; it was five miles from Bethel to the east.

Gill: Mic 1:11

Pass ye away, thou inhabitant of Saphir,.... A village, according to Eusebius ^l, between Eleutheropolis and Ashkelon; perhaps the same with Sephoron; it is mentioned among the cities of Judah, in the Greek version of Jos 15:48. Calmet ^m conjectures the prophet intends the city of Sephoris or Sephora in Galilee. Hillerus ⁿ: takes it to be the same with Parah, mentioned with Ophrah, in Jos 18:23; so called from its ornament, neatness, beauty, and elegance, as both words signify, to which the prophet alludes: now everyone of the inhabitants of this place are called upon to prepare to go into captivity to Babylon; which would certainly be their case, though they dwelled in fine buildings, neat houses, and streets well paved. In the margin it is, "thou that dwellest fairly" ^o; which some understand of Samaria; others of Judea; and particularly Jerusalem, beautifully situated, yet should go into captivity:

having thy shame naked; their city dismantled, their houses plundered, and they stripped of their garments, and the shame of their nakedness discovered; which must be the more distressing to beautiful persons, that have dressed neatly, and lived in handsome well built houses, and elegantly furnished, and now all the reverse;

the inhabitant of Zaanan came not forth in the mourning of Bethezel; or house of Azel, where the posterity of Azel, of the tribe of Benjamin, dwelt. Hillerus ^p suspects it to be the same with Mozah, Jos 18:26; so called from Moza, the great grandfather of Azel, 1Ch 8:37. Capellus takes it to be the same with Azal in Zec 14:5. This place being taken and plundered by the enemy occasioned great mourning among the inhabitants: and it seems to have been taken first, before Zaanan; perhaps the same with Zenan, Jos 15:37; and is here read "Sennan" by Aquila; the inhabitants of which did not "come forth", in which there is an allusion to its name ^q, either to help them in their distress, or to condole them; they being in fear of the enemy themselves, and in arms in their own defence, expecting it would be their turn next, and that they should share the same fate with them. Some think that under the name of Bethezel is meant Bethel; and of Zaanan, Zion; and that the sense is, that when Bethel, Samaria, and the ten tribes, were in distress, they of Zion and Judea did not come to give them any relief; and when they were carried captive did not mourn with them, were not affected with their case, nor troubled themselves about them;

he shall receive of him his standing: either the enemy, as R. Joseph Kimchi, shall receive of the inhabitants of Zaanan his standing; that is, he shall make them dearly pay for stopping him, for making him stand and stay so long before their city before he could take it; for all his loss of time, men, and money, in besieging it; by demolishing their city, plundering their houses, and carrying them captive; who remained he put to death by the sword. Aben Ezra interprets the word "receive" of doctrine or learning, as in Pro 4:2; and renders it, "he shall learn"; either Bethezel, or rather Zaanan, shall learn, by the case of Bethezel, and other neighbouring places, what would be his own case, whether he should stand or fall.

Gill: Mic 1:12

For the inhabitant of Maroth waited carefully for good,.... Or, "though they waited for good" ^r; expected to have it, yet the reverse befell them: or "verily they were grieved for good" ^s; for the good things they had lost, or were likely to lose; and which they had no more hope of, when they saw Jerusalem in distress. Grotius thinks, by transposition of letters, Ramoth is intended by Maroth, or the many Ramahs which were in Judah and Benjamin; but Hillerus ^t is of opinion that Jarmuth is meant, a city of Judah, Jos 15:35; the word Maroth signifies "bitterness"; see Rth 1:20; and, according to others, "rough places"; and may design the inhabitants of such places that were in great bitterness and trouble because of the invasion of the enemy, who before that had promised themselves good things, and lived in the expectation of them:

but evil came down from the Lord unto the gate of Jerusalem; meaning the Assyrian army under Sennacherib, which came into the land of Judea by the order, direction, and providence of God, like an overflowing flood; which spread itself over the land, and reached to the very gates of Jerusalem, which was besieged by it, and threatened with destruction: or "because evil came down", &c. that is, "because" of that, the inhabitants of Maroth grieved, or were in pain, as a woman in travail.

Gill: Mic 1:13

O thou inhabitant of Lachish, bind the chariot to the swift beast,.... Horses, camels, dromedaries, or mules. Some ^u render the word swift horse or horses, post horses; others dromedaries ^w; and some mules ^x the two latter seem more especially to be meant, either dromedaries, as the word is translated in 1Ki 4:28; which is a very swift creature: Isidore says ^y the dromedary is one sort of camels, of a lesser stature, yet swifter, from whence it has its name, and is used to go more than a hundred miles a day; this is thought to be what the Jews ^z call a flying camel; which the gloss says is a sort of camels that are as swift in running as a bird that flies; they are lighter made than a camel, and go at a much greater rate; whereas a camel goes at the rate of thirty miles a day, the dromedary will perform a journey of one hundred and twenty miles in a day; they make use of them in the Indies for going post, and expresses frequently perform a journey of eight hundred miles upon them in the space of a week ^a: this may serve the better to illustrate Jer 2:23; and improve the note there: but whether these were used in chariots I do not find; only Bochart ^b takes notice of a kind of camel, that has, like the dromedary, two humps on its back, which the Arabians call "bochet", and put to chariots: or else mules are meant, for by comparing the above text in 1Ki 4:28 with 2Ch 9:24, it looks as if "mules" were there intended; and so the word here used is rendered in Est 8:10; and by their being there said to be used for posts to ride on expresses, it up pears to be a swift creature. Aelianus ^c makes mention of mules in India of a red colour, very famous for running; and mules were used in the Olympic games, and many riders of them got the victory; and that these were used in chariots, there is no doubt to be made of it: Homer ^d speaks of mules drawing a four wheeled chariot; so Pausanias ^e of mules yoked together, and drawing a chariot, instead of horses; and the Septuagint version of Isa 66:20; instead of "in litters and on mules", renders it, "in litters" or carriages "of mules": but, be they one or the other that are here meant, they were creatures well known, and being swift were used in chariots, to which they were bound and fastened in order to draw them, and which we call "putting to"; this the inhabitants of Lachish ^f are bid to do, in order to make their escape, and flee as fast as they could from the enemy, advancing to besiege them; as they were besieged by the army of Sennacherib, before he came to Jerusalem, 2Ch 32:1. Or these words may be spoken in an ironical and sarcastic way, that whereas they had abounded in horses and chariots, and frequently rode about their streets in them, now let them make use of them, and get away if they could; and may suggest, that, instead of riding in these, they should be obliged to walk on foot into captivity. Lachish was a city in the tribe of Judah, in the times of Jerom ^g; it was a village seven miles from Eleutheropolis, as you go to Daroma or the south;

she is the beginning of the sin to the daughter of Zion; lying upon the borders of the ten tribes, as Lachish did, it was the first of the cities of Judah that gave into the idolatry of Jeroboam, the worshipping of the calves; and from thence it spread itself to Zion and Jerusalem; and, being a ringleader in this sin, should be punished for it: though some think this refers to their conspiracy with the citizens of Jerusalem against King Amaziah, and the murder of him in this place, now punished for it, 2Ki 14:18;

for the transgressions of Israel were found in thee; not only their idolatry, but all other sins, with which it abounded; it was a very wicked place, and therefore no wonder it was given up to destruction. The Targum is,

"for the transgressors of Israel were found in thee.''

Gill: Mic 1:14

Therefore shalt thou give presents to Moreshethgath,.... Since Lachish was the cause of leading Judah into idolatry, and was a city so very wicked; therefore it should be reduced to such distress as to send messengers with presents to the Philistines at Moreshethgath, a place near to Gath of the Philistines, and may include that and other cities of theirs, to come and help them against the Assyrians:

the houses of Achzib shall be a lie to the kings of Israel; a city of Judah, Jos 15:44; or of Asher, Jos 19:29; the same with Chezib, Gen 38:5; and called Ecdippa by Josephus ^h, Pliny ⁱ, and Ptolemy ^k. The Jewish writers commonly call it Cezib, of which they ^l say many things about that, and the land unto it, being subject to tithes, the laws of the seventh year, and the like. Maimonides and Bartenora say ^m it is the name of a place which divided between the land of Israel, which they possessed who came out of Babylon, and that land which they enjoyed who came out of Egypt; but the Jews are not agreed about the situation of it. One of their writers ⁿ places it to the northeast of the land of Israel; but another ^o observes, and proves from one that resided in those parts some time, and diligently inquired into and made his observation on places, that Cezib, and also Aco and Amana, frequently mentioned with it, were all on the western sea of the land of Israel, that is, the Mediterranean sea; in which he was right, without all doubt: the place is now called Zib by contraction, of which Mr. Maundrell ^p gives this account;

"having travelled about one hour in the plain of Acra, we passed by an old town called Zib, situate on an ascent close by the seaside; this may probably be the old Achzib, mentioned Jos 19:29; called afterwards Ecdippa; for St. Jerom ^q places Achzib nine miles distant from Ptolemais (or Aco), towards Tyre, to which account we found the situation of Zib exactly agreeing.''

Now the houses or families that dwelt in this place, or the idols' temples there, as some, and the idolatry exercised therein, should be a lie unto, or disappoint the expectations of, the kings of Israel; which, according to Kimchi, is put for Judah, who placed confidence in them, and had dependence on them: there is an elegant play on words between Achzib and a "lie" ^r. The Targum is,

"thou shall send gifts to the heirs of Gath; the houses of Achzib shall be delivered to the people, because of the sins of the kings of Israel, who worshipped idols in them.''

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 1:8

¹ tn The prophet is probably the speaker here.

² tn Or “stripped.” The precise meaning of this Hebrew word is unclear. It may refer to walking barefoot (see 2 Sam 15:30) or to partially stripping oneself (see Job 12:17-19).

³ tn Heb “naked.” This probably does not refer to complete nudity, but to stripping off one’s outer garments as an outward sign of the destitution felt by the mourner.

⁴ tn Heb “I will make lamentation.”

⁵ tn Or “a jackal”; CEV “howling wolves.”

⁶ tn Heb “[make] a mourning.”

⁷ tn Or perhaps “ostrich” (cf. ASV, NAB, NASB, NRSV, NLT).

NET Notes: Mic 1:9

¹ tn Heb “her”; the referent (Samaria) has been specified in the translation for clarity.

² tc The MT reads the plural “wounds”; the singular is read by the LXX, Syriac, and Vg.

tn Or “wound.”

³ tn Heb “come to.”

⁴ tn Or “reached.”

⁵ tn Heb “the gate.” Kings and civic leaders typically conducted important business at the city gate (see 1 Kgs 22:10 for an example), and the term is understood here to refer by metonymy to the leadership who would be present at the gate.

⁶ tn Heb “to Jerusalem.” The expression “it has contaminated” do not appear in the Hebrew text, but have been supplied to fill out the parallelism with the preceding line.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Mic 1:10

¹ tn Heb “Tell it not in Gath.” The Hebrew word for “tell” (נָגַד, nagad) sounds like the name of the city, Gath (גַּת, gat).

² tn The Hebrew infinitive absolute before the negated jussive emphasizes the prohibition.

³ tc The translation assumes a masculine plural imperative. If one were to emend בְּבֵית (bÿvet) to בֵית (vet), Beth Leaphrah would then be the addressee and the feminine singular imperative (see Qere) could be retained, “O Beth Leaphrah, sit in the dust.”

tn Heb “roll about in mourning in the dust”; or “wallow about in mourning in the dust.” The verb פָּלַשׁ (palash, “roll about in mourning [in dust]”; HALOT 935 s.v. פלשׁ) is figurative (metonymy) for sitting as an outward sign of mourning.

sn To sit in the dust was an outward sign of mourning. The name Beth Leaphrah means “house of dust.”

NET Notes: Mic 1:11

¹ tn The Hebrew participial form, which is feminine singular, is here used in a collective sense for the all the residents of the town. See GKC 394 §122.s.

² sn The place name Shaphir means “pleasant” in Hebrew.

³ tn The imperatival form is used rhetorically, emphasizing that the inhabitants of Shaphir will pass by into exile.

⁴ tn Heb “have not come out”; NIV “will not come out”; NLT “dare not come outside.”

sn The expression can’t leave their city alludes to a siege of the town. The place name Zaanan sounds like the verb “come out” (i.e., “can’t leave”) in Hebrew.

⁵ sn The place name Beth Ezel means “house of nearness” or “house of proximity” in Hebrew.

⁶ tn Heb “the lamentation of Beth Ezel.” The following words could be the lamentation offered up by Beth Ezel (subjective genitive) or the mourning song sung over it (objective genitive).

⁷ tc The form עֶמְדָּתוֹ (’emdato) should be emended to חֲמַדְּתוֹ (khamadto, “his (the conqueror’s) desire”).

tn The precise meaning of the line is uncertain. The translation assumes: (a) the subject of the third masculine singular verb יִקַּח (yiqqakh, “he/it takes”) is the conqueror, (b) the second masculine plural suffix (“you”) on the preposition מִן (min, “from”) refers to the residents of Shaphir and Zaanan, (c) the final form עֶמְדָּתוֹ should be emended to חֲמַדְּתוֹ, “his (the conqueror’s) desire.”

NET Notes: Mic 1:12

¹ sn The place name Maroth sounds like the Hebrew word for “bitter.”

² tc The translation assumes an emendation of חָלָה (khalah; from חִיל, khil, “to writhe”) to יִחֲלָה (yikhalah; from יָחַל, yakhal, “to wait”).

tn Heb “[the residents of Maroth] writhe [= “anxiously long for”?] good.”

³ tn Heb “though disaster has come down from the Lord to the gate of Jerusalem.”

NET Notes: Mic 1:13

¹ sn The place name Lachish sounds like the Hebrew word for “team [of horses].”

² tn Heb “she”; this has been translated as second person (“you”) in keeping with the direct address to the residents of Lachish in the previous line.

³ sn The epithet Daughter Zion pictures the city of Jerusalem as a young lady.

⁴ tn Heb “She was the beginning of sin for Daughter Zion.”

⁵ tn Heb “for in you was found the transgressions of Israel.”

NET Notes: Mic 1:14

¹ tn The subject of the feminine singular verb is probably Lachish.

² tn Heb “you will give a dowry to”; NAB, NASB, NIV, NRSV “give parting gifts to.” Lachish is compared to a father who presents wedding gifts to his daughter as she leaves her father’s home to take up residence with her husband. In similar fashion Lachish will bid farewell to Moresheth Gath, for the latter will be taken by the invader.

³ tn Heb “houses.” By metonymy this refers to the people who live in them.

⁴ sn The place name Achzib (אַכְזִיב, ’akhziv, “place on the dried up river”; see HALOT 45 s.v. אַכְזָב) creates a word play on the similar sounding term כָּזָב (kazav, “lie, deception”; HALOT 468 s.v. כָּזָב). Like the dried up river upon which its name was based, the city of Achzib would fail to help the kings of Israel in their time of need.

⁵ tn Or “will be a deception.” The term אַכְזָב (’akhzav) is often translated “deception,” as derived from the verb I כָּזָב (“to deceive, lie”; HALOT 467-68 s.v. I כזב). However, it probably means “what is dried up,” since (1) the noun elsewhere refers to an empty well or dried river in summer (Jer 15:18; cf. Job 6:15-20) (HALOT 45 s.v. אַכְזָב); (2) the place-name “Achzib” (אַכְזִיב) literally means “place on the אַכְזָב [dried up river]” (HALOT 45 s.v. אַכְזָב); and (3) it is derived from the verb II כָּזָב (“to dry up [brook]”; Isa 58:11), which also appears in Mishnaic Hebrew and Arabic. The point of the metaphor is that Achzib will be as disappointing to the kings of Israel as a dried up spring in the summer is to a thirsty traveler in the Jordanian desert.

⁶ sn Because of the enemy invasion, Achzib would not be able to deliver soldiers for the army and/or services normally rendered to the crown.

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 1:10

Declare ye [it] not at ^{( h )} Gath, weep ye not at all: in the house of ^{( i )} Aphrah roll thyself in the dust.

^{( h )} Lest the Philistines our enemies rejoice at our destruction.

^{( i )} Which was a city near to Jerusalem (Jos 18:23), there called Ophrah, and signifies dust: therefore he wants them to mourn and roll themselves in the dust, for their dusty city.

Geneva Bible: Mic 1:11

Pass ye away, thou inhabitant of ^{( k )} Saphir, having thy shame naked: the inhabitant of Zaanan came not forth in the mourning of Bethezel; he shall ^{( l )} receive of you his standing.

^{( k )} These were cities by which the enemy would pass as he came to Judah.

^{( l )} He will not depart before he has overcome you, and so you will pay for his staying.

Geneva Bible: Mic 1:12

For the inhabitant of Maroth waited carefully for good: but evil came down from the LORD unto the ^{( m )} gate of Jerusalem.

^{( m )} For Rabshakeh had shut up Jerusalem, so that they could not send to help them.

Geneva Bible: Mic 1:13

O thou inhabitant of Lachish, bind the chariot to the ^{( n )} swift beast: she ^{( o )} [is] the beginning of the sin to the daughter of Zion: for the transgressions of Israel were found in thee.

^{( n )} To flee away: for Sennacherib laid siege first to that city, and remained there when he sent his captains and army against Jerusalem.

^{( o )} You first received the idolatry of Jeroboam, and so infected Jerusalem.

Geneva Bible: Mic 1:14

Therefore shalt thou give presents to ^{( p )} Moreshethgath: the houses of Achzib [shall be] a lie to the kings of Israel.

^{( p )} You will bribe the Philistines your neighbours, but they will deceive you, as well as those of Jerusalem.

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 1:8-10

The judgment will not stop at Samaria, however, but spread over Judah. The prophet depicts this by saying that he will go about mourning as a prisoner, to set forth the misery that will come upon Judah (Mic 1:8, Mic 1:9); and then, to confirm this, he announces to a series of cities the fate awaiting them, or rather awaiting the kingdom, by a continued play upon words founded upon their names (Mic 1:10-15); and finally he summons Zion to deep mourning (Mic 1:16). Mic 1:8. "Therefore will I lament and howl, I will go spoiled and naked: I will keep lamentation like the jackals, and mourning like the ostriches. Mic 1:9. For her stripes are malignant; for it comes to Judah, reaches to the gate of my people, to Jerusalem." על־זאת points back to what precedes, and is then explained in Mic 1:9. The prophet will lament over the destruction of Samaria, because the judgment which has befallen this city will come upon Judah also. Micah does not speak in his own name here as a patriot (Hitzig), but in the name of his nation, with which he identifies himself as being a member thereof. This is indisputably evident from the expression אילכה שׁילל וערום , which describes the costume of a prisoner, not that of a mourner. The form אילכה with י appears to have been simply suggested by אילילה . שׁילל is formed like הידד in Isa 16:9-10, and other similar words (see Olshausen, Gramm . p. 342). The Masoretes have substituted שׁלל , after Job 12:17, but without the slightest reason. It does not mean "barefooted," ἀνυπόδετος (lxx), for which there was already יחף in the language (2Sa 15:30; Isa 20:2-3; Jer 2:25), but plundered, spoiled. ערום , naked, i.e., without upper garment (see my comm. on 1Sa 19:24), not merely vestitu solido et decente privatus . Mourners do indeed go barefooted ( yâchēph , see 2Sa 15:30), and in deep mourning in a hairy garment ( saq , 2Sa 3:31; Gen 37:34, etc.), but not plundered and naked. The assertion, however, that a man was called ̀ârōm when he had put on a mourning garment ( saq , sackcloth) in the place of his upper garment, derives no support from Isa 20:2, but rather a refutation. For there the prophet does not go about ‛ârōm v^e yâchēph , i.e., in the dress of a prisoner, to symbolize the captivity of Egypt, till after he has loosened the hairy garment ( saq ) from his loins, i.e., taken it off. And here also the plundering of the prophet and his walking naked are to be understood in the same way. Micah's intention is not only to exhibit publicly his mourning fore the approaching calamity of Judah, but also to set forth in a symbolical form the fate that awaits the Judaeans. And he can only do this by including himself in the nation, and exhibiting the fate of the nation in his own person. Wailing like jackals and ostriches is a loud, strong, mournful cry, those animals being distinguished by a mournful wail; see the comm. on Job 30:29, which passage may possibly have floated before the prophet's mind. Thus shall Judah wail, because the stroke which falls upon Samaria is a malignant, i.e., incurable (the suffix attached to מכּותיה refers to Shōm^e rōn , Samaria, in Mic 1:6 and Mic 1:7. For the singular of the predicate before a subject in the plural, see Ewald, §295, a , and 317, a). It reaches to Judah, yea, to Jerusalem. Jerusalem, as the capital, is called the "gate of my people,"because in it par excellence the people went out and in. That עד is not exclusive here, but inclusive, embracing the terminus ad quem , is evident from the parallel "even to Judah;"for if it only reached to the border of Judah, it would not have been able to come to Jerusalem; and still more clearly so from the description in Mic 1:10. The fact that Jerusalem is not mentioned till after Judah is to be interpreted rhetorically, and not geographically. Even the capital, where the temple of Jehovah stood, would not be spared.

Keil-Delitzsch: Mic 1:11-12

The penetration of the judgment into Judah is now clearly depicted by an individualizing enumeration of a number of cities which will be smitten by it. Mic 1:10. "Go not to Gath to declare it; weeping, weep not. At Beth-Leafra (dust-home) I have strewed dust upon myself. Mic 1:11. Pass thou away, O inhabitress of Shafir (beautiful city), stripped in shame. The inhabitress of Zaanan (departure) has not departed; the lamentation of Beth-Haëzel (near-house) takes from you the standing near it. Mic 1:12. For the inhabitress of Maroth (bitterness) writhes for good; for evil has come down from Jehovah to the gate of Jerusalem." The description commences with words borrowed from David's elegy on the death of Saul and Jonathan (2Sa 1:20), "Publish it not in Gath,"in which there is a play upon the words in b^e gath and taggı̄dū . The Philistines are not to hear of the distress of Judah, lest they should rejoice over it. There is also a play upon words in בּכו אל־תּבכּוּ . The sentence belongs to what precedes, and supplies the fuller definition, that they are not to proclaim the calamity in Gath with weeping, i.e., not to weep over it there.

(Note: On the ground of the Septuagint rendering, καὶ οἱ Ἐνακεὶμ μὴ ἀνοικοδομεῖτε , most of the modern expositors follow Reland ( Palaest. ill. p. 534ff.) in the opinion that בּכו is the name of a city, a contraction of בּעכּו , "and weep not at Acco ."There is no force in the objection brought against this by Caspari ( Mich. p. 110), namely, that in that case the inhabitants of both kingdoms must have stood out before the prophet's mind in hemistich a , which, though not rendered actually impossible by Mic 1:9 , and the expression על־זאת in Mic 1:8, is hardly reconcilable with the fact that from Mic 1:11 onwards Judah only stands out before his mind, and that in Mic 1:8-10 the distress of his people, in the stricter sense (i.e., of Judah), is obviously the pre-eminent object of his mourning. For Acco would not be taken into consideration as a city of the kingdom of Israel, but as a city inhabited by heathen, since, according to Jdg 1:31, the Canaanites were not driven out of Acco, and it cannot be shown from any passage of the Old Testament that this city ever came into the actual possession of the Israelites. It is evidently a more important objection to the supposed contraction, that not a single analogous case can be pointed out. The forms נשׁקה for נשׁקעה (Amo 8:8) and בּלה for בּעלה (Jos 19:3 and Jos 15:29) are of a different kind; and the blending of the preposition ב with the noun עכּו , by dropping the ע , so as to form one word, is altogether unparalleled. The Septuagint translation furnishes no sufficient authority for such an assumption. All that we can infer from the fact that Eusebius has adopted the reading Ἐναχείμ in his Onom. (ed. Lars. p. 188), observing at the same time that this name occurs in Micah, whilst Aq. and Symm. have ἐν κλαυθμῶ ( in fletu ) instead, is that these Greek fathers regarded the Ἐναχείμ of the lxx as the name of a place; but this does not in the smallest degree prove the correctness of the lxx rendering. Nor does the position of בּכו before אל furnish any tenable ground for maintaining that this word cannot be the inf. abs. of בּכה , but must contain the name of a place. The assertion of Hitzig, that "if the word were regarded as an inf. abs., neither the inf. itself nor אל for לא would be admissible in a negative sentence (Jer 22:10),"has no grammatical foundation. It is by no means a necessary consequence, that because אל cannot be connected with the inf. abs. (Ewald, §350, a), therefore the inf. abs. could not be written before a finite verb with אל for the sake of emphasis.)

After this reminiscence of the mourning of David for Saul, which expresses the greatness of the grief, and is all the more significant, because in the approaching catastrophe Judah is also to lose its king (cf. Mic 4:9), so that David is to experience the fate of Saul (Hengstenberg), Micah mentions places in which Judah will mourn, or, at any rate, experience something very painful. From Mic 1:10 to Mic 1:15 he mentions ten places, whose names, with a very slight alteration, were adapted for jeux de mots , with which to depict what would happen to them or take place within them. The number ten (the stamp of completeness, pointing to the fact that the judgment would be a complete one, spreading over the whole kingdom) is divided into twice five by the statement, which is repeated in Mic 1:12, that the calamity would come to the fate of Jerusalem; five places being mentioned before Jerusalem (Mic 1:10-12), and five after (Mic 1:13-15). This division makes Hengstenberg's conjecture a very natural one, viz., that the five places mentioned before Jerusalem are to be sought for to the north of Jerusalem, and the others to the south or south-west, and that in this way Micah indicates that the judgment will proceed from the north to the south. On the other hand, Caspari's opinion, that the prophet simply enumerates certain places in the neighbourhood of Moresheth, his own home, rests upon no firm foundation.

בּית לעפרה is probably the Ophrah of Benjamin ( עפרה , Jos 18:23), which was situated, according to Eusebius, not far from Bethel (see comm. on Josh. l.c. ). It is pointed with pathach here for the sake of the paronomasia with עפר . The chethib התפּלּשׁתּי is the correct reading, the keri התפּלּשׁי being merely an emendation springing out of a misunderstanding of the true meaning. התפּלּשׁ does not mean to revolve, but to bestrew one's self. Bestrewing with dust or ashes was a sign of deep mourning (Jer 6:26; 2Sa 13:19). The prophet speaks in the name of the people of what the people will do. The inhabitants of Shafir are to go stripped into captivity. עבר , to pass by, here in the sense of moving forwards. The plural לכם is to be accounted for from the fact that yōshebheth is the population. Shâphı̄r , i.e., beautiful city, is not the same as the Shâmı̄r in Jos 15:48, for this was situated in the south-west of the mountains of Judah; nor the same as the Shâmı̄r in the mountains of Ephraim (Jdg 10:1), which did not belong to the kingdom of Judah; but is a place to the north of Jerusalem, of which nothing further is known. The statement in the Onomast. s.v. Σαφείρ ἐν γῆ ὀρεινῆ between Eleutheropolis and Askalon - is probably intended to apply to the Shâmı̄r of Joshua; but this is evidently erroneous, as the country between Eleutheropolis and Askalon did not belong to the mountains of Judah, but to the Shephelah. עריה־בשׁת , a combination like ענוה־צדק in Psa 45:5, equivalent to stripping which is shame, shame-nakedness = ignominious stripping. עריה is an accusative defining the manner in which they would go out. The next two clauses are difficult to explain. צאנן , a play upon words with יצאה , is traceable to this verb, so far as its meaning is concerned. The primary meaning of the name is uncertain; the more modern commentators combine it with Հ¦אן , in the sense of rich in flocks. The situation of Zaanan is quite unknown. The supposed identity with Zenân see at Jos 15:37) must be given up, as Zenân was in the plain, and Zaanan was most probably to the north of Jerusalem. The meaning of the clause can hardly be any other than this, that the population of Zaanan had not gone out of their city to this war from fear of the enemy, but, on the contrary, had fallen back behind their walls (Ros., Casp., Hitzig). בּית האצל is most likely the same as אצל in Zec 14:5, a place in the neighbourhood of Jerusalem, to the east of the Mount of Olives, as Beth is frequently omitted in the names of places (see Ges. Thes. p. 193). Etsel signifies side, and as an adverb or preposition, "by the side of."This meaning comes into consideration there. The thought of the words mispad bēth , etc., might be: "The lamentation of Beth-Haezel will take away its standing (the standing by the side of it, 'etslō ) from you (Judaeans), i.e., will not allow you to tarry there as fugitives (cf. Jer 48:45). The distress into which the enemy staying there has plunged Beth-Haezel, will make it impossible for you to stop there"(Hitzig, Caspari). But the next clause, which is connected by כּי , does not suit this explanation ( Mic 1:12 ). The only way in which this clause can be made to follow suitably as an explanation is by taking the words thus: "The lamentation of Beth-Haezel will take its standing (the stopping of the calamity or judgment) from you, i.e., stop near it, as we should expect from its name; for (Mic 1:12) Maroth, which stands further off, will feel pain,"etc. With this view, which Caspari also suggests, Hengstenberg (on Zec 14:5) agrees in the main, except that he refers the suffix in עמדּתו to מספּד , and renders the words thus: "The lamentation of Beth-Haezel will take its stopping away from you, i.e., the calamity will not stop at Beth-Haezel (at the near house), i.e., stop near it, as we should expect from its name; for (Mic 1:12) Maroth, which stands further off, will feel pain,"etc. With this view, which Caspari also suggests, Hengstenberg (on Zec 14:5) agrees in the main, except that he refers the suffix in עמדתו to מספּד , and renders the words thus: "The lamentation of Beth-Haezel will take its stopping away from you, i.e., will not allow you the stopping of the lamentation."Grammatically considered, this connection is the more natural one; but there is this objection, that it cannot be shown that עמד is used in the sense of the stopping or ceasing of a lamentation, whereas the supposition that the suffix refers to the calamity simply by constructio ad sensum has all the less difficulty, inasmuch as the calamity has already been hinted at in the verb נגע in Mic 1:9, and in Mic 1:10 also it forms the object to be supplied in thought. Maroth (lit., something bitter, bitternesses) is quite unknown; it is simply evident, from the explanatory clause כּי ירד וגו , that it was situated in the immediate neighbourhood of Jerusalem. The inhabitants of Maroth writhe ( châlâh , from chūl , to writhe with pain, like a woman in child-birth), because they are also smitten with the calamity, when it comes down to the gate of Jerusalem. לטוב , "on account of the good,"which they have lost, or are about to lose.

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 1:8-9

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

1:8 In view of this coming judgment, Micah said he felt compelled to lament and wail. He would express his sorrow by going barefoot and naked, a common way of expressing it in his culture (cf. 2 Sam. 15:30; Isa. 20:2; 22:12; Jer. 25:34). Jackals and ostriches (or owls) were nocturnal animals that lived alone and were notable for their wailing sounds, and Micah said he would mimic them.

1:9 Samaria had a wound from which she could not recover, namely, a wound of punishment caused by her sin. This sin and its consequence had also infected Judah, even the capital city of Jerusalem (cf. Isa. 1:5-6). Jerusalem should have been specially holy because of the temple and God's presence there, but it was alike polluted. Punishment reached the gate of Jerusalem in 701 B.C. when Sennacherib attacked the city, but the Lord turned back the invader (cf. 2 Kings 18-19).

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.