Micah · Chapter 1

V. 1. Hezekiah-The best son, of the worst father. How long Micah prophesied during his reign, we can but conjecture, possibly ‘till the fourteenth year of Hezekiah. So this prophet may be supposed to have prophesied sixteen years in Jotham’s time, as many under Ahaz, and fourteen under Hezekiah, in all forty-six years. And he survived the captivity of Israel ten years, which he lamented as well as foretold.

Verse 1. The word of the Lord that came to Micah the Morasthite] For all authentic particulars relative to this prophet, see the preface. In the days of Jotham, Ahaz, and Hezekiah] These three kings reigned about threescore years; and Micah is supposed to have prophesied about forty or fifty years; but no more of his prophecies have reached posterity than what are contained in this book, nor is there any evidence that any more was written. His time appears to have been spent chiefly in preaching and exhorting; and he was directed to write those parts only that were calculated to profit succeeding generations.

Verse 1. In the days of Jotham, Ahaz, and Hezekiah — Micah is thought to have prophesied about sixteen years in Jotham’s time, as many under Ahaz, and fourteen under Hezekiah: in all, forty-six years. And he survived the captivity of Israel ten years, which he lamented as well as foretold. Which he saw concerning Samaria and Jerusalem — Concerning both the kingdoms of Israel and Judah, whereof Samaria and Jerusalem were the capital cities. It is said, Which he saw, &c., because the prophets having the general name of seers, every kind of prophecy, in whatever way delivered, seems to have been generally called a vision.

Verse 1. Micah the Morasthite, alluding to a village in the tribe of Judah, near the city of Eleuthera, which distinguishes him from the prophet Micaiah, who foretold the defeat of Ahab. 1 Kings 22:8. In the days of Jotham, Ahaz, and Hezekiah. Micah was therefore contemporary with Isaiah, having begun to prophesy after the death of Uzziah, and continued his ministry during part of the reign of Hezekiah. Jeremiah 26:18.

1. Title. Indicates the author and the time of his activity. On the person of the prophet see Introduction, p. 356; on the chronological data, pp. 361ff. Samaria — The capital of the northern kingdom (Micah 1:6). Jerusalem — The capital of the southern kingdom (Micah 3:12).

V. 2. O earth-This seems to be an appeal to the senseless creatures, or a summons to bring them in evidences for God against those kingdoms. Therein-Animate or inanimate creatures, all that are on the earth. Temple-Either from his temple at Jerusalem, or from heaven.

Verse 2. Hear, all ye people] The very commencement of this prophecy supposes preceding exhortations and predictions.

Hearken, O earth] xra arets, here, should be translated land, the country of the Hebrews being only intended.

And let the Lord God be Witness] Let him who has sent me with this message be witness that I have delivered it faithfully; and be a witness against you, if you take not the warning.

The Lord from his holy temple.] The place where he still remains as your King, and your Judge; and where you profess to pay your devotions. The temple was yet standing, for Jerusalem was not taken for many years after this; and these prophecies were delivered before the captivity of the ten tribes, as Micah appears to have been sent both to Israel and to Judah. See Micah 1:5-9, 12, 13.

Verses 2-4. Hear, all ye people — All ye of Israel and Judah. Hearken, O earth — Or, O land, [of Israel:] and all that therein is — That is, all its inhabitants. Let the Lord be witness against you — “I call him to witness, that I have forewarned you of the judgments that hang over your heads, unless you speedily repent. And he himself will become a witness against you, and convince you of your sins in such a manner that you shall not be able to deny the charge.” The Lord from his holy temple — Heaven, his holy habitation. The Lord cometh forth out of his place — God is said, in Scripture, to come out of his place, or heaven, when he makes his judgments or mercies to be remarkably conspicuous, by visible effects on the earth. And will tread upon the high places of the earth — He will cause places of the greatest strength to be destroyed, and men of the highest rank to be brought down. And the mountains shall be molten under him, &c. — An allusion to God’s coming down upon mount Sinai, when thunder and lightning shook the mountain, and violent rains, which accompanied this tempest, made the hills look as if they were melted down. Or the words may be referred to the general judgment, of which all particular judgments are an earnest, when the heavens and the earth shall be dissolved at Christ’s appearing.

Ver. 2. Hear, all ye people; hearken, oh earth. He opened his ministry like Isaiah 1:2, calling the whole nation to hear, and the gentiles to witness the divine procedure with the Hebrew nation.

JUDGMENT UPON ISRAEL AND JUDAH, 2-16.

Micah is impelled by the Divine Spirit to announce the destruction of Samaria and Jerusalem, the capitals of Israel and Judah. The latter may not suffer as soon as the former; nevertheless, escape is impossible. The prophecy opens with a sublime apostrophe to the nations of the earth and a magnificent picture of the approach of Jehovah in judgment (2-4). Samaria will be laid in ruins on account of her sins (5-7). In time the judgment will fall also upon Judah (8-16). The announcement to Judah the prophet puts into the form of a lament over its fall, a lament indicating the deep emotion which sways the prophet as he contemplates the terrible calamity. The judgment upon Samaria, 2-7.

Verses 2-4 picture the coming of Jehovah in judgment. All ye people;… O earth,… all that therein is — A sublime apostrophe to the whole earth. All the nations of the earth are to listen and take warning, for a world judgment is decreed by Jehovah. Because these verses speak of a world judgment, while ordinarily the book speaks of judgment upon Israel or Judah only, Stade and Marti consider 2-4 a later interpolation by some one who could not understand how Judah and Israel alone could be punished, when other nations deserved even more the divine judgment. This conclusion does not follow necessarily; as an introduction to a more specific announcement these verses are perfectly natural. Similar expressions are found in other parts of the Old Testament (Deuteronomy 4:26; 30:19; 31:28; Isaiah 1:2). In 1 Kings 22:28, the words may be a later interpolation from this passage (compare LXX.). And let the Lord Jehovah be witness against you — Perhaps better, that the Lord Jehovah will be witness against you. Be witness is equivalent to be accuser. Since in 2a the nations are addressed, it seems only natural to interpret these words as addressed to the same. Micah means to announce the coming of Jehovah to a general judgment, though at present he will confine himself to Israel and Judah (5ff.). To understand verse 2 as addressed to Israel, “people” (literally, peoples) referring to the tribes constituting the nation, is arbitrary and unnatural, and to refer 2a to the nations and “against you” in 2b to Israel is even less warranted. From his holy temple — Not the temple in Jerusalem, but, as “come down” inverse 3 shows, the dwelling place of Jehovah on high (Psalm 11:4). On holy see comment on Joel 2:1; Zechariah 14:20. For — Verse 3 does not state the reason why the people should give ear; it is rather the continuation of the statement in 2b. A better translation would be, Yea, behold. Cometh — More accurately, is about to come (G.-K., 116p.). The event is thought to be imminent. The language of verses 3, 4 is highly poetic. As frequently in the Old Testament (for example, Psalm 18:7ff.), verse 4 describes the appearance of Jehovah in the imagery of a thunderstorm, while verse 3 seems to think of him as a mighty hero leaving his castle and going forth to war. His place — Temple (verse 2). Come down — From heaven to earth. Tread upon the high places — See on Amos 4:13.

The present Hebrew text does not show the several clauses of verse 4 in their logical order. A more natural arrangement would be, “And the mountains shall be melted under him as wax before the fire, and the valleys shall be cleft as waters that are poured down a steep place.” Whether or not this was the original order, the present arrangement being due to a later copyist, cannot be determined. The picture is that of a terrible thunderstorm. Molten — Some have interpreted this simile of the flashes of lightning, which seem to dissolve the mountains. It is better, however, to think of streams of water that pour from heaven until the very mountains appear to be dissolved by them (Judges 5:5; Psalm 68:8). Cleft — This is a continuation of the first simile. The water rushes on with such force that it cuts out deep channels, until the valleys seem to be cleft asunder. The force of these torrents is likened to the force of water falling over a high precipice. Both similes imply utter destruction, and they are intended to teach that, when Jehovah passes through the earth in judgment, nothing but ruin and desolation is left behind.

V. 3. The Lord-He comes forth as a judge, to hear, determine, and punish. His place-Heaven, the place of his glorious throne. Come down-Shew, by the effects of his power, justice, and wisdom, that he is more eminently present there. Tread upon-Trample under foot all that is high, excellent, and matter of your glorying.

Verse 3. For, behold, the Lord cometh forth] See this clause, Amos 4:13. He represents Jehovah as a mighty conqueror, issuing from his pavilion, stepping from mountain to mountain, which rush down and fill the valleys before him; a consuming fire accompanying him, that melts and confounds every hill and dale, and blends all in universal confusion. God is here represented as doing that himself which other conquerors do by the multitude of their hosts; levelling the mountains, filling some of the valleys, and digging for waters in others, and pouring them from hills and dales for the use of the conquering armies, by pipes and aqueducts.

And why is all this mighty movement? Micah 1:5. “For the transgression of Jacob is all this, and for the sins of the house of Israel.”

Verses 2-4. Hear, all ye people — All ye of Israel and Judah. Hearken, O earth — Or, O land, [of Israel:] and all that therein is — That is, all its inhabitants. Let the Lord be witness against you — “I call him to witness, that I have forewarned you of the judgments that hang over your heads, unless you speedily repent. And he himself will become a witness against you, and convince you of your sins in such a manner that you shall not be able to deny the charge.” The Lord from his holy temple — Heaven, his holy habitation. The Lord cometh forth out of his place — God is said, in Scripture, to come out of his place, or heaven, when he makes his judgments or mercies to be remarkably conspicuous, by visible effects on the earth. And will tread upon the high places of the earth — He will cause places of the greatest strength to be destroyed, and men of the highest rank to be brought down. And the mountains shall be molten under him, &c. — An allusion to God’s coming down upon mount Sinai, when thunder and lightning shook the mountain, and violent rains, which accompanied this tempest, made the hills look as if they were melted down. Or the words may be referred to the general judgment, of which all particular judgments are an earnest, when the heavens and the earth shall be dissolved at Christ’s appearing.

JUDGMENT UPON ISRAEL AND JUDAH, 2-16.

Micah is impelled by the Divine Spirit to announce the destruction of Samaria and Jerusalem, the capitals of Israel and Judah. The latter may not suffer as soon as the former; nevertheless, escape is impossible. The prophecy opens with a sublime apostrophe to the nations of the earth and a magnificent picture of the approach of Jehovah in judgment (2-4). Samaria will be laid in ruins on account of her sins (5-7). In time the judgment will fall also upon Judah (8-16). The announcement to Judah the prophet puts into the form of a lament over its fall, a lament indicating the deep emotion which sways the prophet as he contemplates the terrible calamity. The judgment upon Samaria, 2-7.

Verses 2-4 picture the coming of Jehovah in judgment. All ye people;… O earth,… all that therein is — A sublime apostrophe to the whole earth. All the nations of the earth are to listen and take warning, for a world judgment is decreed by Jehovah. Because these verses speak of a world judgment, while ordinarily the book speaks of judgment upon Israel or Judah only, Stade and Marti consider 2-4 a later interpolation by some one who could not understand how Judah and Israel alone could be punished, when other nations deserved even more the divine judgment. This conclusion does not follow necessarily; as an introduction to a more specific announcement these verses are perfectly natural. Similar expressions are found in other parts of the Old Testament (Deuteronomy 4:26; 30:19; 31:28; Isaiah 1:2). In 1 Kings 22:28, the words may be a later interpolation from this passage (compare LXX.). And let the Lord Jehovah be witness against you — Perhaps better, that the Lord Jehovah will be witness against you. Be witness is equivalent to be accuser. Since in 2a the nations are addressed, it seems only natural to interpret these words as addressed to the same. Micah means to announce the coming of Jehovah to a general judgment, though at present he will confine himself to Israel and Judah (5ff.). To understand verse 2 as addressed to Israel, “people” (literally, peoples) referring to the tribes constituting the nation, is arbitrary and unnatural, and to refer 2a to the nations and “against you” in 2b to Israel is even less warranted. From his holy temple — Not the temple in Jerusalem, but, as “come down” inverse 3 shows, the dwelling place of Jehovah on high (Psalm 11:4). On holy see comment on Joel 2:1; Zechariah 14:20. For — Verse 3 does not state the reason why the people should give ear; it is rather the continuation of the statement in 2b. A better translation would be, Yea, behold. Cometh — More accurately, is about to come (G.-K., 116p.). The event is thought to be imminent. The language of verses 3, 4 is highly poetic. As frequently in the Old Testament (for example, Psalm 18:7ff.), verse 4 describes the appearance of Jehovah in the imagery of a thunderstorm, while verse 3 seems to think of him as a mighty hero leaving his castle and going forth to war. His place — Temple (verse 2). Come down — From heaven to earth. Tread upon the high places — See on Amos 4:13.

The present Hebrew text does not show the several clauses of verse 4 in their logical order. A more natural arrangement would be, “And the mountains shall be melted under him as wax before the fire, and the valleys shall be cleft as waters that are poured down a steep place.” Whether or not this was the original order, the present arrangement being due to a later copyist, cannot be determined. The picture is that of a terrible thunderstorm. Molten — Some have interpreted this simile of the flashes of lightning, which seem to dissolve the mountains. It is better, however, to think of streams of water that pour from heaven until the very mountains appear to be dissolved by them (Judges 5:5; Psalm 68:8). Cleft — This is a continuation of the first simile. The water rushes on with such force that it cuts out deep channels, until the valleys seem to be cleft asunder. The force of these torrents is likened to the force of water falling over a high precipice. Both similes imply utter destruction, and they are intended to teach that, when Jehovah passes through the earth in judgment, nothing but ruin and desolation is left behind.

V. 4. Cleft-Or rent in sunder, broken up and slide away.

Verses 2-4. Hear, all ye people — All ye of Israel and Judah. Hearken, O earth — Or, O land, [of Israel:] and all that therein is — That is, all its inhabitants. Let the Lord be witness against you — “I call him to witness, that I have forewarned you of the judgments that hang over your heads, unless you speedily repent. And he himself will become a witness against you, and convince you of your sins in such a manner that you shall not be able to deny the charge.” The Lord from his holy temple — Heaven, his holy habitation. The Lord cometh forth out of his place — God is said, in Scripture, to come out of his place, or heaven, when he makes his judgments or mercies to be remarkably conspicuous, by visible effects on the earth. And will tread upon the high places of the earth — He will cause places of the greatest strength to be destroyed, and men of the highest rank to be brought down. And the mountains shall be molten under him, &c. — An allusion to God’s coming down upon mount Sinai, when thunder and lightning shook the mountain, and violent rains, which accompanied this tempest, made the hills look as if they were melted down. Or the words may be referred to the general judgment, of which all particular judgments are an earnest, when the heavens and the earth shall be dissolved at Christ’s appearing.

Ver. 4. The mountains shall be molten [melted] under him. These bolder figures of rhetoric are often used by the prophets to designate great national events. “The hills melted like wax at the presence of the Lord.” Psalm 97:5.

JUDGMENT UPON ISRAEL AND JUDAH, 2-16.

Micah is impelled by the Divine Spirit to announce the destruction of Samaria and Jerusalem, the capitals of Israel and Judah. The latter may not suffer as soon as the former; nevertheless, escape is impossible. The prophecy opens with a sublime apostrophe to the nations of the earth and a magnificent picture of the approach of Jehovah in judgment (2-4). Samaria will be laid in ruins on account of her sins (5-7). In time the judgment will fall also upon Judah (8-16). The announcement to Judah the prophet puts into the form of a lament over its fall, a lament indicating the deep emotion which sways the prophet as he contemplates the terrible calamity. The judgment upon Samaria, 2-7.

Verses 2-4 picture the coming of Jehovah in judgment. All ye people;… O earth,… all that therein is — A sublime apostrophe to the whole earth. All the nations of the earth are to listen and take warning, for a world judgment is decreed by Jehovah. Because these verses speak of a world judgment, while ordinarily the book speaks of judgment upon Israel or Judah only, Stade and Marti consider 2-4 a later interpolation by some one who could not understand how Judah and Israel alone could be punished, when other nations deserved even more the divine judgment. This conclusion does not follow necessarily; as an introduction to a more specific announcement these verses are perfectly natural. Similar expressions are found in other parts of the Old Testament (Deuteronomy 4:26; 30:19; 31:28; Isaiah 1:2). In 1 Kings 22:28, the words may be a later interpolation from this passage (compare LXX.). And let the Lord Jehovah be witness against you — Perhaps better, that the Lord Jehovah will be witness against you. Be witness is equivalent to be accuser. Since in 2a the nations are addressed, it seems only natural to interpret these words as addressed to the same. Micah means to announce the coming of Jehovah to a general judgment, though at present he will confine himself to Israel and Judah (5ff.). To understand verse 2 as addressed to Israel, “people” (literally, peoples) referring to the tribes constituting the nation, is arbitrary and unnatural, and to refer 2a to the nations and “against you” in 2b to Israel is even less warranted. From his holy temple — Not the temple in Jerusalem, but, as “come down” inverse 3 shows, the dwelling place of Jehovah on high (Psalm 11:4). On holy see comment on Joel 2:1; Zechariah 14:20. For — Verse 3 does not state the reason why the people should give ear; it is rather the continuation of the statement in 2b. A better translation would be, Yea, behold. Cometh — More accurately, is about to come (G.-K., 116p.). The event is thought to be imminent. The language of verses 3, 4 is highly poetic. As frequently in the Old Testament (for example, Psalm 18:7ff.), verse 4 describes the appearance of Jehovah in the imagery of a thunderstorm, while verse 3 seems to think of him as a mighty hero leaving his castle and going forth to war. His place — Temple (verse 2). Come down — From heaven to earth. Tread upon the high places — See on Amos 4:13.

The present Hebrew text does not show the several clauses of verse 4 in their logical order. A more natural arrangement would be, “And the mountains shall be melted under him as wax before the fire, and the valleys shall be cleft as waters that are poured down a steep place.” Whether or not this was the original order, the present arrangement being due to a later copyist, cannot be determined. The picture is that of a terrible thunderstorm. Molten — Some have interpreted this simile of the flashes of lightning, which seem to dissolve the mountains. It is better, however, to think of streams of water that pour from heaven until the very mountains appear to be dissolved by them (Judges 5:5; Psalm 68:8). Cleft — This is a continuation of the first simile. The water rushes on with such force that it cuts out deep channels, until the valleys seem to be cleft asunder. The force of these torrents is likened to the force of water falling over a high precipice. Both similes imply utter destruction, and they are intended to teach that, when Jehovah passes through the earth in judgment, nothing but ruin and desolation is left behind.

V. 5. Jacob-The sons of Jacob, the ten tribes. What-Or, who is the spring, and cause of that overflowing transgression? Of Jacob-The kingdom of the ten tribes, the head of which was Samaria, where the kings had their residence, where they worshiped idols, and set an example to the rest of the Israelitish kingdom. And what-Or, who is the cause of the high places, and the idolatry there practised? Jerusalem-Which was the chief city of that kingdom, and had the same influence over Judah, as Samaria had on the ten tribes.

Verse 5. What is the transgression of Jacob?] Is it not something extremely grievous? Is it not that of Samaria? Samaria and Jerusalem, the chief cities, are infected with idolatry. Each has its high places, and its idol worship, in opposition to the worship of the true God. That there was idolatry practiced by the elders of Israel, even in the temple of Jehovah, see Ezekiel 8:1, &c. As the royal cities in both kingdoms gave the example of gross idolatry, no wonder that it spread through the whole land, both of Israel and Judah.

Verse 5. For the transgression of Jacob — That is, of the sons of Jacob; for the many transgressions committed among them; is all this — All these many, great, and irresistible judgments of God foretold and executed. What is the transgression of Jacob — Where is the chief cause of Israel’s sin and apostacy? Is it not Samaria — Is it not in that city, the chief seat of the kingdom, the residence of the king and his princes, who have set up the idolatry of the golden calves, and made it the established religion of the kingdom? What are the high places of Judah, &c. — Doth not the idolatrous worship, practised in the high places of Judah, receive its chief encouragement from the city of Jerusalem, even from Ahaz, and the great men who there join with him in that idolatry?

5. In this instance the judge of all the earth comes for a specific purpose, to execute judgment upon Israel. Jacob… Israel — Some suppose that Jacob means the whole of the chosen people, including Judah, while Israel is thought to refer to the northern kingdom only; but there seems to be insufficient warrant for this differentiation. In view of the distinction between north and south in 5b it would be natural to expect the same distinction in 5a. Since “Jacob” designates the northern kingdom in 5b, it can hardly be used of Judah in 5a. Hence the question suggests itself, whether in the place of “Israel” the text did not read originally “Judah.” If the present text is correct “Israel” and “Jacob” in 5a should probably be regarded as synonyms, both denoting the whole nation, which only in 5b is divided into north and south, called Jacob and Judah respectively. Transgression — A weak reproduction of the original. The rendering “rebellion,” or “apostasy,” which implies taking a determined hostile attitude, comes nearer the original. High places — The technical Old Testament term for the local sanctuaries scattered throughout the land; they were so called because they were commonly located on natural or artificial elevations. Nominally the worship practiced there was in honor of Jehovah, but it became so permeated with immoral, heathenish elements that it threatened the very life of the Jehovah religion. As a result the prophets hurl the severest condemnation against this cult; and finally, under Josiah (621 B.C.), worship at the local sanctuaries was abolished (compare also 2 Kings 18:4). Instead of “high places” three of the most important ancient versions present a different reading; Peshitto reads “sin”; LXX. and Targum, “sin of the house of.” If either of these is accepted as original, the parallelism between the two parts of 5b will resemble more closely that between the two parts of 5a. If the present Hebrew text is followed, “high places” must be understood as practically equivalent to “transgression.” The suggestion that 5b is a later marginal gloss to 5a is without sufficient warrant. What is the transgression — Literally, Who is. Transgression, the abstract, is here equivalent to the concrete transgressor, or better, originator of transgression. The thought is that the apostasy of the people is due to the influence that went out from the two capitals. Here the court and nobility were to be found; and it is the teaching of all the eighth century prophets that these were in a large measure responsible for the sins of the people.

The indictment is followed by the announcement of judgment; verses 6, 7 deal with Samaria, the rest of the chapter with Judah. The former will be destroyed. As an heap — Literally “into an heap.” It will become like a heap of stones in a field. The prophet seems to think of stones gathered out of the field by the husbandman. The emendation “into jungle,” favored by some, is not needed. As plantings of a vineyard — R.V., “as places for planting vineyards.” Again better, into. If the city was allowed to remain in ruins, in time people would plant vineyards on the sides of the fertile hill upon which Samaria was located. The rest of verse 6 presents a picture of complete ruin. Houses and walls will be broken down to their very foundations (Psalm 137:7); and since the land is to be cultivated, the stones are removed by hurling them down the hill on which the city was built (1 Kings 16:24). Cheyne quotes from a report describing the ruins of Samaria in modern times as follows: “There is every appearance of the ancient buildings having been destroyed, and their materials cast down from the brow of the hill, in order to clear the ground for cultivation; masses of stones are thus seen hanging on the steep sides of the hill, accidentally stopped in the progress of their descent by the rude dykes and terraces separating the fields.… The materials of the ruins… are piled up in large heaps, or used in the construction of rude stone fences; many of these heaps of stones are seen in the plains at the foot of the hill.” A later destruction of Samaria by John Hyrcanus is described by Josephus (Antiquities, 13:10, 3).

With the city the images of the gods will be destroyed, which will prove their impotence and nothingness (Isaiah 2:20; 30:22). Graven images — Representations of deities made of stone; the expression “shall be beaten to pieces” would hardly be applicable to wooden idols (compare Micah 5:13). Hires — Refers to the love gifts offered by the worshipers to the illegitimate deities, in order to secure their favor; “gifts suspended in temples and sacred places in honor of the gods.” These along with the idols and graven images will be swept away in the impending judgment. This will happen because they have gathered it — R.V., “them.” This word is not in the original, but the context makes it clear that the images, votive offerings, idols, etc., are meant. Of the hire of an harlot — Not to be understood literally of wages of prostitution; nor is the expression to be connected with the licentious practices at the local sanctuaries (Deuteronomy 23:17, 18); it is to be explained rather in the light of Hosea 2:5ff. Israel had prospered; the prosperity she regarded as the gift of her lovers, the Baalim; it could be called the hire of a harlot, because it allured the pure wife Israel from her faithful husband Jehovah, to run after illegitimate paramours, the gods of the land. The things made of the harlot’s hire will return “unto the hire of a harlot.” If the preceding figure is continued this must mean that the things will be regarded by the enemies who will despoil the city as gifts from their deities, given in order to increase the love of the worshipers. It is not necessary, however, to suppose that the same figure is retained. The prophet may intend to change it and mean that the things carried away will be used by the captors in their idolatrous worship; they will present them to the deities to secure their favor. If so, the second “hire of a harlot” is equivalent in meaning to “hire” earlier in the verse. It was customary in ancient times, when a city was captured, to carry away its idols and temple treasures (Joel 3:5; Hosea 10:6; Isaiah 46:1, 2; Daniel 1:3). The suggestion of Wellhausen, favored by other scholars, to read “her Asherahs” (Micah 5:14) for “her hires” is worthy of notice. The emendation is based upon the opinion that in view of the expressions “her graven images” and “her idols” in the two parallel lines we should expect a similar expression in the third line.

Lament over the fall of Judah, 8-16.

The sins of the south (verse 5) demand the punishment of Judah. The judgment is already present to the vision of the prophet, and in verses 8-16 he gives expression to his grief over the fall of the southern kingdom. In a series of plays upon their names he pictures in 10-15 the fate awaiting the cities and villages in the south. In 16 he calls upon Zion to mourn, because her children have gone into exile.

The speaker in verse 8 is the prophet as an individual, not the nation with which the prophet may identify himself. He bewails the calamity that has befallen Samaria, in part because he sympathizes with the inhabitants of the north as fellow Israelites, but chiefly because he realizes the danger threatening his native state (verse 9), “for it is come even unto Judah; it reacheth unto the gate of my people, even to Jerusalem.” Micah was a native of Judah, hence it is but natural that he should enter with deeper compassion into the experiences of his own people. In a similar manner, Hosea, a native of Israel, feels more deeply for the north than Amos, a native of Judah. Go stripped and naked — This is to be understood not in the sense of being stripped of all clothing and entirely naked, but in the sense of barefooted and stripped of the upper garment (compare Isaiah 20:2). This act was a symbol both of mourning and of exile; by it the prophet gives expression to his grief, and at the same time seeks to exhibit the fate which the nation must suffer. Dragons,… owls — Better, R.V., “jackals,… ostriches.” The long piteous cry of the jackal, which Riehm describes as a “heart-rending wail, sometimes like the whimpering and the loud cry of children,” and which in its penetration is “suggestive of a lost soul,” and the “fearful screech” of the ostrich, a “peculiar call, now a shrill outcry, now a low moan,” aptly describe the mournful wail of the grief-stricken prophet (for similar comparisons see Job 30:29; Isaiah 38:14; 59:11).

V. 6. As an heap-As a heap of ruins. Of a vineyard-In planting vineyards, they dig up the earth, and cast it up in hillocks; so shall they make this city. Into the valley-The city was built on a high hill, and a deep valley beneath it. I will discover-I will raze the walls, fortresses, and public buildings of this city, to the very foundations.

Verse 6. I will make Samaria] I will bring it to desolation: and, instead of being a royal city, it shall be a place for vineyards. Newcome observes, that Samaria was situated on a hill, the right soil for a vineyard. I will discover the foundations thereof.] I will cause its walls and fortifications to be razed to the ground.

Verses 6, 7. Therefore I will make Samaria as a heap — A heap of ruins. And as plantings of a vineyard — As in planting vineyards men dig the earth, and cast it up in hillocks, so shall they make this city. The Vulgate reads, I will make Samaria as a heap of stones in a field, when a vineyard is planted. I will pour down the stones thereof, &c. — The stones of it shall be tumbled down, from the lofty eminence on which it is situated, into the valley beneath, and shall leave the foundations thereof naked and bare. All this, and what follows, was fulfilled by Shalmaneser, who made a conquest of Samaria. And all the graven images thereof — Whether made of gold, silver, brass, wood, or stone; shall be beaten to pieces — Shall be pulled out of their chapels, shrines, or repositories, by their conquering enemies, and shall be trampled upon and broken, either out of contempt, or that the rich materials of which they are made may be carried away. And all the hires thereof shall be burned with fire — The rich gifts, given for the honour and service of the idols by the deceived idolaters, shall be consumed. This seems to be spoken of the gifts sent to their temple by the Assyrians, whose worship they imitated. For she gathered it of the hire of a harlot, &c. — She got it by the gifts of idolaters, and it shall return to those idolaters again.

Ver. 6. I will make Samaria as a heap. Salmanezer destroyed it for rebellion, a little after Micah’s death, and a hundred and twenty years before the fall of Jerusalem. 2 Kings 17:6.

JUDGMENT UPON ISRAEL AND JUDAH, 2-16.

Micah is impelled by the Divine Spirit to announce the destruction of Samaria and Jerusalem, the capitals of Israel and Judah. The latter may not suffer as soon as the former; nevertheless, escape is impossible. The prophecy opens with a sublime apostrophe to the nations of the earth and a magnificent picture of the approach of Jehovah in judgment (2-4). Samaria will be laid in ruins on account of her sins (5-7). In time the judgment will fall also upon Judah (8-16). The announcement to Judah the prophet puts into the form of a lament over its fall, a lament indicating the deep emotion which sways the prophet as he contemplates the terrible calamity. The judgment upon Samaria, 2-7.

Verses 2-4 picture the coming of Jehovah in judgment. All ye people;… O earth,… all that therein is — A sublime apostrophe to the whole earth. All the nations of the earth are to listen and take warning, for a world judgment is decreed by Jehovah. Because these verses speak of a world judgment, while ordinarily the book speaks of judgment upon Israel or Judah only, Stade and Marti consider 2-4 a later interpolation by some one who could not understand how Judah and Israel alone could be punished, when other nations deserved even more the divine judgment. This conclusion does not follow necessarily; as an introduction to a more specific announcement these verses are perfectly natural. Similar expressions are found in other parts of the Old Testament (Deuteronomy 4:26; 30:19; 31:28; Isaiah 1:2). In 1 Kings 22:28, the words may be a later interpolation from this passage (compare LXX.). And let the Lord Jehovah be witness against you — Perhaps better, that the Lord Jehovah will be witness against you. Be witness is equivalent to be accuser. Since in 2a the nations are addressed, it seems only natural to interpret these words as addressed to the same. Micah means to announce the coming of Jehovah to a general judgment, though at present he will confine himself to Israel and Judah (5ff.). To understand verse 2 as addressed to Israel, “people” (literally, peoples) referring to the tribes constituting the nation, is arbitrary and unnatural, and to refer 2a to the nations and “against you” in 2b to Israel is even less warranted. From his holy temple — Not the temple in Jerusalem, but, as “come down” inverse 3 shows, the dwelling place of Jehovah on high (Psalm 11:4). On holy see comment on Joel 2:1; Zechariah 14:20. For — Verse 3 does not state the reason why the people should give ear; it is rather the continuation of the statement in 2b. A better translation would be, Yea, behold. Cometh — More accurately, is about to come (G.-K., 116p.). The event is thought to be imminent. The language of verses 3, 4 is highly poetic. As frequently in the Old Testament (for example, Psalm 18:7ff.), verse 4 describes the appearance of Jehovah in the imagery of a thunderstorm, while verse 3 seems to think of him as a mighty hero leaving his castle and going forth to war. His place — Temple (verse 2). Come down — From heaven to earth. Tread upon the high places — See on Amos 4:13.

The present Hebrew text does not show the several clauses of verse 4 in their logical order. A more natural arrangement would be, “And the mountains shall be melted under him as wax before the fire, and the valleys shall be cleft as waters that are poured down a steep place.” Whether or not this was the original order, the present arrangement being due to a later copyist, cannot be determined. The picture is that of a terrible thunderstorm. Molten — Some have interpreted this simile of the flashes of lightning, which seem to dissolve the mountains. It is better, however, to think of streams of water that pour from heaven until the very mountains appear to be dissolved by them (Judges 5:5; Psalm 68:8). Cleft — This is a continuation of the first simile. The water rushes on with such force that it cuts out deep channels, until the valleys seem to be cleft asunder. The force of these torrents is likened to the force of water falling over a high precipice. Both similes imply utter destruction, and they are intended to teach that, when Jehovah passes through the earth in judgment, nothing but ruin and desolation is left behind.

V. 7. The hires-The rich gifts given for the honour and service of the idols by deceived idolaters. She-The kingdom of Samaria. It-Their wealth, or the rich presents made to their idols. Of an harlot-As harlots get rich gifts of their lovers. They-These rich presents shall be turned by the Assyrians to the service and honour of their idols.

Verse 7. All the hires thereof shall be burned] Multitudes of women gave the money they gained by their public prostitution at the temples for the support of the priesthood, the ornamenting of the walls, altars, and images. So that these things, and perhaps several of the images themselves, were literally the hire of the harlots: and God threatens here to deliver all into the hands of enemies who should seize on this wealth, and literally spend it in the same way in which it was acquired; so that “to the hire of a harlot these things should return.”

Verses 6, 7. Therefore I will make Samaria as a heap — A heap of ruins. And as plantings of a vineyard — As in planting vineyards men dig the earth, and cast it up in hillocks, so shall they make this city. The Vulgate reads, I will make Samaria as a heap of stones in a field, when a vineyard is planted. I will pour down the stones thereof, &c. — The stones of it shall be tumbled down, from the lofty eminence on which it is situated, into the valley beneath, and shall leave the foundations thereof naked and bare. All this, and what follows, was fulfilled by Shalmaneser, who made a conquest of Samaria. And all the graven images thereof — Whether made of gold, silver, brass, wood, or stone; shall be beaten to pieces — Shall be pulled out of their chapels, shrines, or repositories, by their conquering enemies, and shall be trampled upon and broken, either out of contempt, or that the rich materials of which they are made may be carried away. And all the hires thereof shall be burned with fire — The rich gifts, given for the honour and service of the idols by the deceived idolaters, shall be consumed. This seems to be spoken of the gifts sent to their temple by the Assyrians, whose worship they imitated. For she gathered it of the hire of a harlot, &c. — She got it by the gifts of idolaters, and it shall return to those idolaters again.

Ver. 7. All the idols thereof will I lay desolate. The Chaldaic reads, “her temple of idols.” The inner parts of all the heathen temples in India are to this day full of idols. In the times of idolatry, Ezekiel complains of a chamber of images in the temple of Jerusalem.

JUDGMENT UPON ISRAEL AND JUDAH, 2-16.

Micah is impelled by the Divine Spirit to announce the destruction of Samaria and Jerusalem, the capitals of Israel and Judah. The latter may not suffer as soon as the former; nevertheless, escape is impossible. The prophecy opens with a sublime apostrophe to the nations of the earth and a magnificent picture of the approach of Jehovah in judgment (2-4). Samaria will be laid in ruins on account of her sins (5-7). In time the judgment will fall also upon Judah (8-16). The announcement to Judah the prophet puts into the form of a lament over its fall, a lament indicating the deep emotion which sways the prophet as he contemplates the terrible calamity. The judgment upon Samaria, 2-7.

Verses 2-4 picture the coming of Jehovah in judgment. All ye people;… O earth,… all that therein is — A sublime apostrophe to the whole earth. All the nations of the earth are to listen and take warning, for a world judgment is decreed by Jehovah. Because these verses speak of a world judgment, while ordinarily the book speaks of judgment upon Israel or Judah only, Stade and Marti consider 2-4 a later interpolation by some one who could not understand how Judah and Israel alone could be punished, when other nations deserved even more the divine judgment. This conclusion does not follow necessarily; as an introduction to a more specific announcement these verses are perfectly natural. Similar expressions are found in other parts of the Old Testament (Deuteronomy 4:26; 30:19; 31:28; Isaiah 1:2). In 1 Kings 22:28, the words may be a later interpolation from this passage (compare LXX.). And let the Lord Jehovah be witness against you — Perhaps better, that the Lord Jehovah will be witness against you. Be witness is equivalent to be accuser. Since in 2a the nations are addressed, it seems only natural to interpret these words as addressed to the same. Micah means to announce the coming of Jehovah to a general judgment, though at present he will confine himself to Israel and Judah (5ff.). To understand verse 2 as addressed to Israel, “people” (literally, peoples) referring to the tribes constituting the nation, is arbitrary and unnatural, and to refer 2a to the nations and “against you” in 2b to Israel is even less warranted. From his holy temple — Not the temple in Jerusalem, but, as “come down” inverse 3 shows, the dwelling place of Jehovah on high (Psalm 11:4). On holy see comment on Joel 2:1; Zechariah 14:20. For — Verse 3 does not state the reason why the people should give ear; it is rather the continuation of the statement in 2b. A better translation would be, Yea, behold. Cometh — More accurately, is about to come (G.-K., 116p.). The event is thought to be imminent. The language of verses 3, 4 is highly poetic. As frequently in the Old Testament (for example, Psalm 18:7ff.), verse 4 describes the appearance of Jehovah in the imagery of a thunderstorm, while verse 3 seems to think of him as a mighty hero leaving his castle and going forth to war. His place — Temple (verse 2). Come down — From heaven to earth. Tread upon the high places — See on Amos 4:13.

The present Hebrew text does not show the several clauses of verse 4 in their logical order. A more natural arrangement would be, “And the mountains shall be melted under him as wax before the fire, and the valleys shall be cleft as waters that are poured down a steep place.” Whether or not this was the original order, the present arrangement being due to a later copyist, cannot be determined. The picture is that of a terrible thunderstorm. Molten — Some have interpreted this simile of the flashes of lightning, which seem to dissolve the mountains. It is better, however, to think of streams of water that pour from heaven until the very mountains appear to be dissolved by them (Judges 5:5; Psalm 68:8). Cleft — This is a continuation of the first simile. The water rushes on with such force that it cuts out deep channels, until the valleys seem to be cleft asunder. The force of these torrents is likened to the force of water falling over a high precipice. Both similes imply utter destruction, and they are intended to teach that, when Jehovah passes through the earth in judgment, nothing but ruin and desolation is left behind.

V. 8. Therefore-Because of those dreadful slaughters in Israel and Samaria. And naked-As one that in bitterness of passion hath cast off his upper garment. Dragons-Or rather, Jackals, which haunt desolate places, and make a great and hideous noise by night.

Verse 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.

Verses 8, 9. Therefore I will wail and howl — I will mourn and lament. I will go stripped and naked — That is, without an upper garment; or with garments rent and torn. This would fitly denote the naked condition to which the ten tribes were to be reduced by their enemies. I will make a wailing like dragons — The word rendered dragons, according to Pocock on the place, may “signify a kind of wild beast like a dog, between a dog and a fox, or a wolf and a fox, which the Arabians, from the noise which they make, call Ebn Awi, (filius Eheu,) and our English travellers jackals; which, abiding in the fields and waste places, make in the night a lamentable, howling noise:” see Encycl. Brit. And mourning as the owls — Or rather, ostriches: see note on Job 30:29. “It is affirmed by travellers of good credit,” says Pocock, “that ostriches make a fearful, screeching, lamentable noise.” Shaw also observes, that “during the lonesome part of the night, they often make a very doleful and hideous noise;” and that he had “often heard them groan, as if they were in the greatest agonies.” For her wound is incurable — The wound of Samaria and Israel, namely, their own sins and God’s just displeasure: the calamities coming upon them will end in their destruction: nothing can prevent it. It is come even unto Judah — The contagion of her sins, and the indignation of God against them, have reached to Judah also, yea, to Jerusalem. This was accordingly fulfilled: for a few years after the Assyrians had destroyed Samaria, and spoiled all the land of Israel, their conquering army, led by Sennacherib, entered the kingdom of Judah, and took all the fenced cities; and a part of it, termed a great host, was sent up to the gates of Jerusalem, as is related, 2 Kings 18:17.

Ver. 8. Make a wailing like the dragons. The critics refer us here to the dreadful noise of elephants when they fight, and the wailings of the wounded. The word mostly means the larger serpents. Deuteronomy 32:33.

JUDGMENT UPON ISRAEL AND JUDAH, 2-16.

Micah is impelled by the Divine Spirit to announce the destruction of Samaria and Jerusalem, the capitals of Israel and Judah. The latter may not suffer as soon as the former; nevertheless, escape is impossible. The prophecy opens with a sublime apostrophe to the nations of the earth and a magnificent picture of the approach of Jehovah in judgment (2-4). Samaria will be laid in ruins on account of her sins (5-7). In time the judgment will fall also upon Judah (8-16). The announcement to Judah the prophet puts into the form of a lament over its fall, a lament indicating the deep emotion which sways the prophet as he contemplates the terrible calamity. The judgment upon Samaria, 2-7.

Verses 2-4 picture the coming of Jehovah in judgment. All ye people;… O earth,… all that therein is — A sublime apostrophe to the whole earth. All the nations of the earth are to listen and take warning, for a world judgment is decreed by Jehovah. Because these verses speak of a world judgment, while ordinarily the book speaks of judgment upon Israel or Judah only, Stade and Marti consider 2-4 a later interpolation by some one who could not understand how Judah and Israel alone could be punished, when other nations deserved even more the divine judgment. This conclusion does not follow necessarily; as an introduction to a more specific announcement these verses are perfectly natural. Similar expressions are found in other parts of the Old Testament (Deuteronomy 4:26; 30:19; 31:28; Isaiah 1:2). In 1 Kings 22:28, the words may be a later interpolation from this passage (compare LXX.). And let the Lord Jehovah be witness against you — Perhaps better, that the Lord Jehovah will be witness against you. Be witness is equivalent to be accuser. Since in 2a the nations are addressed, it seems only natural to interpret these words as addressed to the same. Micah means to announce the coming of Jehovah to a general judgment, though at present he will confine himself to Israel and Judah (5ff.). To understand verse 2 as addressed to Israel, “people” (literally, peoples) referring to the tribes constituting the nation, is arbitrary and unnatural, and to refer 2a to the nations and “against you” in 2b to Israel is even less warranted. From his holy temple — Not the temple in Jerusalem, but, as “come down” inverse 3 shows, the dwelling place of Jehovah on high (Psalm 11:4). On holy see comment on Joel 2:1; Zechariah 14:20. For — Verse 3 does not state the reason why the people should give ear; it is rather the continuation of the statement in 2b. A better translation would be, Yea, behold. Cometh — More accurately, is about to come (G.-K., 116p.). The event is thought to be imminent. The language of verses 3, 4 is highly poetic. As frequently in the Old Testament (for example, Psalm 18:7ff.), verse 4 describes the appearance of Jehovah in the imagery of a thunderstorm, while verse 3 seems to think of him as a mighty hero leaving his castle and going forth to war. His place — Temple (verse 2). Come down — From heaven to earth. Tread upon the high places — See on Amos 4:13.

The present Hebrew text does not show the several clauses of verse 4 in their logical order. A more natural arrangement would be, “And the mountains shall be melted under him as wax before the fire, and the valleys shall be cleft as waters that are poured down a steep place.” Whether or not this was the original order, the present arrangement being due to a later copyist, cannot be determined. The picture is that of a terrible thunderstorm. Molten — Some have interpreted this simile of the flashes of lightning, which seem to dissolve the mountains. It is better, however, to think of streams of water that pour from heaven until the very mountains appear to be dissolved by them (Judges 5:5; Psalm 68:8). Cleft — This is a continuation of the first simile. The water rushes on with such force that it cuts out deep channels, until the valleys seem to be cleft asunder. The force of these torrents is likened to the force of water falling over a high precipice. Both similes imply utter destruction, and they are intended to teach that, when Jehovah passes through the earth in judgment, nothing but ruin and desolation is left behind.

V. 9. Her wound-The wounds of Samaria, her own sins, and God’s just displeasure. It is come-The contagion of her sins, and the indignation of God against it, have reached to Judah also, yea, to Jerusalem.

Verse 9. Her wound is incurable] Nothing shall prevent their utter ruin, for they have filled up the measure of their iniquity. He is come—even to Jerusalem.] The desolation and captivity of Israel shall first take place; that of Judah shall come after.

Verses 8, 9. Therefore I will wail and howl — I will mourn and lament. I will go stripped and naked — That is, without an upper garment; or with garments rent and torn. This would fitly denote the naked condition to which the ten tribes were to be reduced by their enemies. I will make a wailing like dragons — The word rendered dragons, according to Pocock on the place, may “signify a kind of wild beast like a dog, between a dog and a fox, or a wolf and a fox, which the Arabians, from the noise which they make, call Ebn Awi, (filius Eheu,) and our English travellers jackals; which, abiding in the fields and waste places, make in the night a lamentable, howling noise:” see Encycl. Brit. And mourning as the owls — Or rather, ostriches: see note on Job 30:29. “It is affirmed by travellers of good credit,” says Pocock, “that ostriches make a fearful, screeching, lamentable noise.” Shaw also observes, that “during the lonesome part of the night, they often make a very doleful and hideous noise;” and that he had “often heard them groan, as if they were in the greatest agonies.” For her wound is incurable — The wound of Samaria and Israel, namely, their own sins and God’s just displeasure: the calamities coming upon them will end in their destruction: nothing can prevent it. It is come even unto Judah — The contagion of her sins, and the indignation of God against them, have reached to Judah also, yea, to Jerusalem. This was accordingly fulfilled: for a few years after the Assyrians had destroyed Samaria, and spoiled all the land of Israel, their conquering army, led by Sennacherib, entered the kingdom of Judah, and took all the fenced cities; and a part of it, termed a great host, was sent up to the gates of Jerusalem, as is related, 2 Kings 18:17.

Verse 9 points to the impending ruin of Judah as one of the reasons for the grief and consternation of the prophet. He knows that, if Samaria falls, the enemy will sooner or later attack the south. This fear was seen to be justified when in 702-701 the army of Sennacherib advanced to the very gates of Jerusalem (Isaiah 36:37; compare Isaiah 1:7). Wound — More accurately, stripes; the devastation wrought by the enemy. Incurable — Nothing can cure the effects of the judgment, or prevent the spread of the disaster; it will steadily spread until the very heart, Jerusalem, becomes affected. Not even the presence of Jehovah in the temple can save the city.

It is not possible to reproduce in English the plays upon words so evident in the original of 10-15; sometimes it is difficult to apprehend the allusion of the prophet, and in more than one place the correctness of the present Hebrew text is not beyond question. The word plays are not due to the playful mood of the prophet. “He could not possibly jest about the fate of his friends. No, he is in sober earnest, and sees a preordained correspondence between names and fortunes.” Some consider the artistic character of the passage sufficient reason for denying the verses to Micah. The apostrophes to the cities remind one of Isaiah 10:28ff. It is possible that Micah, like Isaiah, intends to describe the route taken by the enemy toward the capital, though in view of the uncertainty with regard to some of the cities this cannot be proved. If this is the prophet’s purpose, Micah, unlike Isaiah, expects the advance to come from the west, the territory of the Philistines; and this is the direction followed by Sennacherib in 702-701.

V. 10. Declare ye it not-Lest the Philistines triumph. Weep ye not-Make no public weeping. Aphrah-This was farther from the Philistines. Roll thyself-Express thy sorrow.

Verse 10. Declare ye it not at Gath] Do not let this prediction be known among the Philistines, else they will glory over you.

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

Verses 10-12. Declare ye it not in Gath — Lest the Philistines triumph. The words seem to be taken out of David s lamentation over Saul and Jonathan, 2 Samuel 1:20, where see the note. Weep ye not at all — Or, weep ye not with loud weeping, as Archbishop Newcome renders it. Do not make any loud lamentations, lest the evil tidings be spread. In the house of Aphrah roll thyself in the dust — Or, wallow in the ashes, as was commonly practised in times of great mourning. The word Aphrah signifies dust; and the prophet, it is likely, puts it here for Ophrah, a town in the tribe of Benjamin, that the name might better suit their present condition. Pass ye away, thou inhabitant of Saphir — Houbigant says that Eusebius places this city, the name of which signifies fair, or elegant, in the tribe of Judah, between Eleutheropolis and Askelon. Some think, however, that Saphir is not a proper name, and that there was no place so called in Judea; but that the clause ought to be rendered, Pass away, thou inhabitant of a delightful place, that is, Samaria, which was very pleasantly situated. The prophet here threatens the inhabitants of that place that they should go into captivity, in a way very unsuitable to their former softness and luxury, even stripped by the conquering enemy, and without so much as a covering to hide their nakedness. The inhabitant of Zaanan — A place in the tribe of Judah, called Zenan, Joshua 15:37; came not forth in the mourning of Beth-ezel — “There was no burial of her dead with solemn mourning out of the precincts of her city, but she was besieged and put to the sword.” — Newcome. Or, the meaning may be, the inhabitants of Zaanan were so much concerned to provide for their own safety, that they took no notice of the mournful condition of their near neighbour Beth-ezel, which seems to have been a place near Jerusalem, termed Azal, Zechariah 14:5. Grotius, however, supposes Zaanan to denote Zion, and Beth-ezel to signify Beth-el, called here by another name, importing the house of separation, because it was the principal seat of idolatrous worship. He shall receive of you his standing — The standing, or encamping of an army against the city; that is, the enemy shall encamp among you, shall stand on your ground, so that you will have no opportunity of coming out to the help of your neighbours. For the inhabitant of Maroth — A town in Judea, (the same probably that is called Maarath, Joshua 15:59,) waited, &c. — Or rather, as the words may be translated, Although the inhabitant of Maroth waited for good, yet evil came, &c., unto the gate of Jerusalem — Such a calamity as stopped not at Maroth, but reached even to Jerusalem. By Maroth, which signifies bitterness, or trouble, Grotius understands Ramah, or, expressed as it often is in the plural, Ramoth, a place in the tribe of Benjamin, near Beth-lehem, and not far from Jerusalem.

10. The prophet fears the malicious joy of the heathen neighbors, which would be an insult to Jehovah. Hence he pleads with the people not to permit the news to become known in the surrounding territory. Declare ye it not at Gath — R.V., “Tell it not in Gath.” Gath was one of the five chief cities of the Philistines (see on Amos 1:6-8; 6:2). The words are found also in 2 Samuel 1:20; they may have become a proverbial saying. Weep ye not at all — This is the literal rendering of the present Hebrew text; but (1) the form of the verb is unusual; (2) in all the other instances each proper noun is connected with only one verb. For these reasons many are inclined to accept as original the common LXX. reading, “weep ye not in Acco.” Acco, the later Ptolemais, was situated on the Mediterranean coast north of Mount Carmel. In this passage it would represent the heathen neighbors in the north, as Gath represents those in the south. According to Judges 1:31, the Canaanites were not driven out from Acco. Any disaster of the Hebrews would cause them to rejoice, hence they are to be kept in ignorance. If we assume a contraction for the purpose of making the rhythm smoother or producing a more perfect paronomasia, this translation might perhaps be justified by the present Hebrew text. However, such contractions are unusual, and it may be better to suppose that the original text was accidentally altered as a result of the similarity in Hebrew between the word reproduced in English by “at all” (literally, to weep) and the original of “in Acco.” The other LXX. rendering, “in Bochim,” is less probable. The house of Aphrah — R.V., “Beth-le-aphrah,” which means “house of dust.” Throughout these verses the towns are selected not because of their importance, but rather because of the suggestiveness of their names. In Joshua 18:23, is mentioned an Ophrah in Benjamin, and with it the place referred to here has often been identified; but since most or all of the places named by Micah seem to be located in the Shephelah, between Judah and Philistia, Beth-le-aphrah should probably be looked for in the same district. Thus far, however, no satisfactory identification has been proposed, and the various emendations suggested are equally unsatisfactory. The element Aphrah has been compared with the second element in Beto-gabra, that is, Eleutheropolis, and with the last element in the name Wady-el-Ghufr, south of the same place. Roll thyself in the dust — R.V., “have I rolled myself.” The latter reproduces the present Hebrew text, the former follows a Masoretic suggestion. LXX. and other ancient versions read, “roll yourselves,” thus co-ordinating this verb with the other two in the verse, and this last reading may be original. The verb is found in three other places in the Old Testament, and in all three it is translated “wallow,” so that there seems no justification for rendering it here “be-sprinkle” (with dust or ashes); and such rendering would greatly weaken the thought of the prophet. Sprinkling ashes or dust upon the head was a common symbol of mourning (2 Samuel 13:19; Amos 2:7); the impending calamity will be so severe that extraordinary expressions of grief are called for; instead of sprinkling dust or ashes upon their heads, they are urged to wallow in it. Much has been said concerning the obscurity of verse 10, but, as interpreted above, it seems perfectly clear and intelligible. The prophet desires that the news of the disaster should be withheld from the surrounding enemies, but, he continues, in Beth-le-aphrah, that is, within your own borders, wallow in the dust as a sign of distress and mourning.

V. 11. Pass ye away-The imperative is here put for the future; they shalt go into captivity. Saphir-Probably Samaria and Jerusalem. Naked-Stript by the conquering enemy. Zaanan-It is thought, this was a considerable garrison full of people and soldiers. Came not forth-To help their neighbouring town Beth-ezel. Beth-ezel-A strong town taken by the Assyrians. His standing-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.

Verse 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.

Zaanan] Another city in the tribe of Judah, Joshua 15:13. Beth-ezel] A place near Jerusalem, Zechariah 14:5. Some think that Jerusalem itself is intended by this word.

Verses 10-12. Declare ye it not in Gath — Lest the Philistines triumph. The words seem to be taken out of David s lamentation over Saul and Jonathan, 2 Samuel 1:20, where see the note. Weep ye not at all — Or, weep ye not with loud weeping, as Archbishop Newcome renders it. Do not make any loud lamentations, lest the evil tidings be spread. In the house of Aphrah roll thyself in the dust — Or, wallow in the ashes, as was commonly practised in times of great mourning. The word Aphrah signifies dust; and the prophet, it is likely, puts it here for Ophrah, a town in the tribe of Benjamin, that the name might better suit their present condition. Pass ye away, thou inhabitant of Saphir — Houbigant says that Eusebius places this city, the name of which signifies fair, or elegant, in the tribe of Judah, between Eleutheropolis and Askelon. Some think, however, that Saphir is not a proper name, and that there was no place so called in Judea; but that the clause ought to be rendered, Pass away, thou inhabitant of a delightful place, that is, Samaria, which was very pleasantly situated. The prophet here threatens the inhabitants of that place that they should go into captivity, in a way very unsuitable to their former softness and luxury, even stripped by the conquering enemy, and without so much as a covering to hide their nakedness. The inhabitant of Zaanan — A place in the tribe of Judah, called Zenan, Joshua 15:37; came not forth in the mourning of Beth-ezel — “There was no burial of her dead with solemn mourning out of the precincts of her city, but she was besieged and put to the sword.” — Newcome. Or, the meaning may be, the inhabitants of Zaanan were so much concerned to provide for their own safety, that they took no notice of the mournful condition of their near neighbour Beth-ezel, which seems to have been a place near Jerusalem, termed Azal, Zechariah 14:5. Grotius, however, supposes Zaanan to denote Zion, and Beth-ezel to signify Beth-el, called here by another name, importing the house of separation, because it was the principal seat of idolatrous worship. He shall receive of you his standing — The standing, or encamping of an army against the city; that is, the enemy shall encamp among you, shall stand on your ground, so that you will have no opportunity of coming out to the help of your neighbours. For the inhabitant of Maroth — A town in Judea, (the same probably that is called Maarath, Joshua 15:59,) waited, &c. — Or rather, as the words may be translated, Although the inhabitant of Maroth waited for good, yet evil came, &c., unto the gate of Jerusalem — Such a calamity as stopped not at Maroth, but reached even to Jerusalem. By Maroth, which signifies bitterness, or trouble, Grotius understands Ramah, or, expressed as it often is in the plural, Ramoth, a place in the tribe of Benjamin, near Beth-lehem, and not far from Jerusalem.

Ver. 11. Pass ye away, thou inhabitant of Saphir. This name being equivalent to pleasant, is thought to be a delicate allusion to the king of Israel, and a denunciation against his palace and his court. In the topography of Palestine we find no name of Saphir.

Having thy shame naked. This is a declaration that the Assyrian soldiers would strip the richer captives as nearly naked as possible, and in that plight, drive them away to the market. The slave dealers should ever keep these reverses in mind.

11. The text of this verse is very obscure, which may be due in part to the attempt to secure paronomasia even at the cost of clearness, and in part to corruption of the text. The presence of several grammatical peculiarities and difficulties make it highly probable that the text has suffered in transmission. Various emendations have been proposed, but all are more or less unsatisfactory. The comments here are based upon the assumption that, essentially at least, the text is correct. Pass ye away — Into exile. Saphir — R.V., “Shaphir”; meaning “Beauty-town.” It has been identified with Shamir (Judges 10:1) in Mount Ephraim; but the town must be looked for farther south, near the border of Philistia. The Shamir in the hill country of Judah (Joshua 15:48) would be more suitable. Robinson identified Shaphir with one of the mud villages, called es-Suafir, about three and one half miles southeast of Ashdod; the same place seems to be mentioned by Jerome and Eusebius, and may be the place meant by Micah, but the identification must still be regarded as doubtful. Having thy shame naked — R.V., “in nakedness and shame”; with shame uncovered. If the text is correct, it implies a warning to the inhabitants of Shaphir that they will be driven into exile and subjected to shameful treatment. Zaanan — Meaning, perhaps, “March-town.” It is not yet identified; perhaps it is identical with Zenan (Joshua 15:37). Came not forth — R.V., “is not come forth.” The inhabitants of Zaanan are so terrified that they do not dare leave their city to fight or to flee. Their terror increases as they learn of the fate of the neighboring towns. Beth-ezel — May be the same as Azel (Zechariah 14:5; see there). The meaning of the name is “The house by the side of,” and the city is named here on account of this meaning. Being in the neighborhood, it should become a place of refuge to the fugitives; but in this crisis the city belies its name, for it fails to give support. He shall receive of you his standing — R.V., “shall take (better, takes) from you the stay thereof.” An obscure expression, which has received manifold interpretations. The most satisfactory, though not free from difficulties, is that which makes the sentence to mean that the presence of the enemy in Beth-ezel will make it impossible for any fugitive from Zaanan to take refuge there; therefore, the inhabitants of the latter city, when they hear of the distress of the neighboring town, will hesitate to leave their own.

V. 12. Maroth-A town in Judea. But evil-The flood of affliction by the Assyrian, swallowed up other cities, and swelled even to the head city, Jerusalem.

Verse 12. The inhabitant of Maroth] There was a city of a similar name in the tribe of Judah, Joshua 15:59.

Verses 10-12. Declare ye it not in Gath — Lest the Philistines triumph. The words seem to be taken out of David s lamentation over Saul and Jonathan, 2 Samuel 1:20, where see the note. Weep ye not at all — Or, weep ye not with loud weeping, as Archbishop Newcome renders it. Do not make any loud lamentations, lest the evil tidings be spread. In the house of Aphrah roll thyself in the dust — Or, wallow in the ashes, as was commonly practised in times of great mourning. The word Aphrah signifies dust; and the prophet, it is likely, puts it here for Ophrah, a town in the tribe of Benjamin, that the name might better suit their present condition. Pass ye away, thou inhabitant of Saphir — Houbigant says that Eusebius places this city, the name of which signifies fair, or elegant, in the tribe of Judah, between Eleutheropolis and Askelon. Some think, however, that Saphir is not a proper name, and that there was no place so called in Judea; but that the clause ought to be rendered, Pass away, thou inhabitant of a delightful place, that is, Samaria, which was very pleasantly situated. The prophet here threatens the inhabitants of that place that they should go into captivity, in a way very unsuitable to their former softness and luxury, even stripped by the conquering enemy, and without so much as a covering to hide their nakedness. The inhabitant of Zaanan — A place in the tribe of Judah, called Zenan, Joshua 15:37; came not forth in the mourning of Beth-ezel — “There was no burial of her dead with solemn mourning out of the precincts of her city, but she was besieged and put to the sword.” — Newcome. Or, the meaning may be, the inhabitants of Zaanan were so much concerned to provide for their own safety, that they took no notice of the mournful condition of their near neighbour Beth-ezel, which seems to have been a place near Jerusalem, termed Azal, Zechariah 14:5. Grotius, however, supposes Zaanan to denote Zion, and Beth-ezel to signify Beth-el, called here by another name, importing the house of separation, because it was the principal seat of idolatrous worship. He shall receive of you his standing — The standing, or encamping of an army against the city; that is, the enemy shall encamp among you, shall stand on your ground, so that you will have no opportunity of coming out to the help of your neighbours. For the inhabitant of Maroth — A town in Judea, (the same probably that is called Maarath, Joshua 15:59,) waited, &c. — Or rather, as the words may be translated, Although the inhabitant of Maroth waited for good, yet evil came, &c., unto the gate of Jerusalem — Such a calamity as stopped not at Maroth, but reached even to Jerusalem. By Maroth, which signifies bitterness, or trouble, Grotius understands Ramah, or, expressed as it often is in the plural, Ramoth, a place in the tribe of Benjamin, near Beth-lehem, and not far from Jerusalem.

12. Maroth — Means Bitternesses. The place is entirely unknown; the context suggests that it was near Jerusalem. Waiteth carefully — R.V., “anxiously.” The derivation of the verb form is uncertain; the margin, tracing it to another root, translates, “is in travail for,” that is, is in pain and distress like a woman in childbirth. If the meaning “wait” is preferred a slight change in the form may be necessary. For good — Deliverance from distress, liberty; or, perhaps, the possessions which they have lost or are about to lose. The expression is somewhat peculiar, and the text may be in disorder; but Marti’s emendation, “How can Maroth expect anything good?” is no improvement.

12b does not connect with 12a, as if it gave the cause of Maroth’s feelings, but with verse 8, giving another reason for the prophet’s lamentation — in fact, the chief reason; the “evil,” that is, the calamity sent by Jehovah, will threaten the holy city itself. However, it is possible to read “yea” instead of “for” in the beginning of 12a and of 12b; then verse 12 would be a continuation of the preceding verses, containing additional statements concerning the calamity about to fail. 13. Lachish — The modern Tel-el-Hesy, in the Shephelah, sixteen miles east of Gaza, in a slightly northerly direction; at one time it was a city of considerable importance (Joshua 15:39; Jeremiah 34:7). The play is between the name of the city and the word translated “swift beast” (R.V., “steed”). Lachish is exhorted to flee as swiftly as possible, for the retribution about to overtake her will be exceptionally severe. Beginning of the sin — The prophet makes Lachish responsible for the corruption and idolatry of Judah. Daughter of Zion — A personification of Jerusalem and its inhabitants, standing here probably in the wider sense of Judah. The last clause seems to imply that in some way the corruption of Israel had been transplanted to Lachish, and from there in turn to Judah; or, perhaps, that corruption similar to that of Israel was found in Lachish. Certainty on this point cannot be had. If the former is the proper interpretation, nothing is known of how all this came about.

It is difficult to determine who is addressed in 14a; following so closely upon the mention of Lachish, one would naturally suppose that the words are intended for it; but did Moresheth-gath ever belong to Lachish? If the text is correct, it seems more satisfactory to interpret the words as addressed to Judah. It will be compelled to give up to the enemy Moresheth-gath (see p. 356). The play is upon Moresheth and the Hebrew word Me’orasah (Deuteronomy 22:23), “betrothed,” though the latter does not occur here. It suggested, however, the word translated “presents” (R.V., “a parting gift”). This word is used in 1 Kings 9:16, to denote the marriage portion given by the father to his daughter when she is married and leaves his home; in general it “denotes anything belonging to a man which he dismisses or gives up for a time, or forever.” In the latter sense the word is used here. Some suppose Moresheth to be addressed, and they change the text so as to read, “Therefore parting gifts shall be given to thee, O Moresheth-gath.” Achzib — Mentioned again in Joshua 15:44, along with Mareshah; it may be the same as Chezib (Genesis 38:5) and Cozeba (1 Chronicles 4:22). It is probably to be identified with the modern Ain-Kezbeh, about eight miles north-northeast of Beit-Jibrin, in the Shephelah. For “the houses of Achzib” we might read “the two Beth-Achzib,” and this is favored by some writers. The second Achzib is thought to be identical with the one mentioned in Joshua 19:29; Judges 1:31, and situated in the territory of Asher; which is identified with the modern Ez-zib, on the coast between Acco and Tyre. The ordinary translation is to be preferred, since in a list of towns in Judah a city in the far north is out of place. Lie — R.V., “deceitful thing.” The Hebrew word, akhzabh, is applied, in Jeremiah 15:18, to a stream that dries up during the hot season, and thus deceives the traveler, who expects to refresh himself with its water (compare also Job 6:15). Kings of Israel — Since the lament is concerning Judah, one would naturally expect “kings” or “king of Judah,” unless, on the basis of verse 9, it is assumed that Micah expected the calamity to fall upon the north and south simultaneously. In that case “Israel” might be used of the whole people and “kings” of the monarchs of both Israel and Judah; they would find no refuge in Achzib, either because it is in ruin or because it is occupied by the enemy. If this is the right interpretation the translation “the two Achzib” becomes more probable; the king of Judah flees to the one in the south, the king of Israel to that in the north. Others take “Israel” to be equivalent to “Judah”; but this use of “Israel” is late and would point to a date subsequent to the eighth century B.C. Besides, Judah having but one ruler, what would “kings of Judah” mean? In reply it has been said, (1) that “kings” is equivalent to “dynasty,” and that the use of this term is perfectly justified, because when one king suffers the entire dynasty, represented in his person, suffers; (2) that after the prediction of the fall of the northern kingdom (verses 6, 7) “Israel” might be applied to Judah, for the latter was, after the destruction of Samaria, the sole representative of the nation Israel. To most students this reasoning will appear inconclusive, and it may be best to admit that much uncertainty remains.

V. 13. Lachish-A strong fortress on the confines of Judah. Bind the chariot-To fly from the sword of the enemy. She-Lachish, which being the nearest to idolatrous Israel, took the infection of them, and conveyed it to Jerusalem. The transgressions-Not only the idolatry, but other sins also. Of Israel-Of the ten tribes.

Verse 13. Inhabitant of Lachish] This city was in the tribe of Judah, Joshua 15:39, and was taken by Sennacherib when he was coming against Jerusalem, 2 Kings 18:13, &c., 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.

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.

Verses 13-15. O thou inhabitant of Lachish — This was a strong fortress in the tribe of Judah: see Joshua 15:39. Bind the chariot to the swift beast — In order to flee from the approaching enemy. Lachish was one of the first cities that Sennacherib besieged, when he invaded Judea. She is the beginning of the sin to the daughter of Zion — She was the first among the cities of Judah which practised those idolatries which the kings and people of Israel had begun. Therefore shalt thou give presents to Moresheth-gath — Or, to Moresheth of Gath; that is, to the Philistines of that country, either to defend thee against the enemy, or to receive thee under their protection. The houses of Achzib shall be a lie to the kings of Israel — The word Achzib signifies a lie. There was a town of that name in the tribe of Judah, mentioned Joshua 15:44. This place, the prophet here foretels, will answer its name, and disappoint the kings of Israel that depended upon its strength and assistance: see 2 Chronicles 21:3; and 28:19. Israel is sometimes used for Judah, and so it may probably be taken here. Yet will I bring an heir unto thee, O inhabitant of Mareshah — This was another town belonging to Judah, mentioned Joshua 15:44. The name signifies an inheritance; so here, by way of allusion, it is said, that a new heir or master should come and take possession of it, namely, a conquering enemy. He shall come unto Adullam the glory of Israel — Or, The glory of Israel shall come to Adullam; the Assyrians, whom Israel once gloried in as their ally, shall come to Adullam. This was a town in Judah not far from Lachish: see Joshua 15:35. Some think the meaning of this clause is, that the chief men of Israel should be forced to hide themselves from their enemies in the cave of Adullam, as David did when he fled from Saul, 1 Samuel 23.

JUDGMENT UPON ISRAEL AND JUDAH, 2-16.

Micah is impelled by the Divine Spirit to announce the destruction of Samaria and Jerusalem, the capitals of Israel and Judah. The latter may not suffer as soon as the former; nevertheless, escape is impossible. The prophecy opens with a sublime apostrophe to the nations of the earth and a magnificent picture of the approach of Jehovah in judgment (2-4). Samaria will be laid in ruins on account of her sins (5-7). In time the judgment will fall also upon Judah (8-16). The announcement to Judah the prophet puts into the form of a lament over its fall, a lament indicating the deep emotion which sways the prophet as he contemplates the terrible calamity. The judgment upon Samaria, 2-7.

Verses 2-4 picture the coming of Jehovah in judgment. All ye people;… O earth,… all that therein is — A sublime apostrophe to the whole earth. All the nations of the earth are to listen and take warning, for a world judgment is decreed by Jehovah. Because these verses speak of a world judgment, while ordinarily the book speaks of judgment upon Israel or Judah only, Stade and Marti consider 2-4 a later interpolation by some one who could not understand how Judah and Israel alone could be punished, when other nations deserved even more the divine judgment. This conclusion does not follow necessarily; as an introduction to a more specific announcement these verses are perfectly natural. Similar expressions are found in other parts of the Old Testament (Deuteronomy 4:26; 30:19; 31:28; Isaiah 1:2). In 1 Kings 22:28, the words may be a later interpolation from this passage (compare LXX.). And let the Lord Jehovah be witness against you — Perhaps better, that the Lord Jehovah will be witness against you. Be witness is equivalent to be accuser. Since in 2a the nations are addressed, it seems only natural to interpret these words as addressed to the same. Micah means to announce the coming of Jehovah to a general judgment, though at present he will confine himself to Israel and Judah (5ff.). To understand verse 2 as addressed to Israel, “people” (literally, peoples) referring to the tribes constituting the nation, is arbitrary and unnatural, and to refer 2a to the nations and “against you” in 2b to Israel is even less warranted. From his holy temple — Not the temple in Jerusalem, but, as “come down” inverse 3 shows, the dwelling place of Jehovah on high (Psalm 11:4). On holy see comment on Joel 2:1; Zechariah 14:20. For — Verse 3 does not state the reason why the people should give ear; it is rather the continuation of the statement in 2b. A better translation would be, Yea, behold. Cometh — More accurately, is about to come (G.-K., 116p.). The event is thought to be imminent. The language of verses 3, 4 is highly poetic. As frequently in the Old Testament (for example, Psalm 18:7ff.), verse 4 describes the appearance of Jehovah in the imagery of a thunderstorm, while verse 3 seems to think of him as a mighty hero leaving his castle and going forth to war. His place — Temple (verse 2). Come down — From heaven to earth. Tread upon the high places — See on Amos 4:13.

The present Hebrew text does not show the several clauses of verse 4 in their logical order. A more natural arrangement would be, “And the mountains shall be melted under him as wax before the fire, and the valleys shall be cleft as waters that are poured down a steep place.” Whether or not this was the original order, the present arrangement being due to a later copyist, cannot be determined. The picture is that of a terrible thunderstorm. Molten — Some have interpreted this simile of the flashes of lightning, which seem to dissolve the mountains. It is better, however, to think of streams of water that pour from heaven until the very mountains appear to be dissolved by them (Judges 5:5; Psalm 68:8). Cleft — This is a continuation of the first simile. The water rushes on with such force that it cuts out deep channels, until the valleys seem to be cleft asunder. The force of these torrents is likened to the force of water falling over a high precipice. Both similes imply utter destruction, and they are intended to teach that, when Jehovah passes through the earth in judgment, nothing but ruin and desolation is left behind.

V. 14. Give presents-The inhabitants of Lachish courted the assistance of the Philistines against the Assyrian. Moresheth-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. Achzib-This was also a city of the Philistines. A lie-A lying refuge, a prop that will break under them.

Verse 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 succour, 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 Micah 1:10, rp[ aphar, dust, and hrp[ aphrah, the name of the city. Micah 1:11. ˆnax tsaanan, the city, and haxy yatsah, to go out. Micah 1:13, vykl lachish, the city, and vkr rechesh, the swift beast. Micah 1:14, byzka achzib, the city, and bzka achzab, a lie. Such paronomasias were reputed ornaments by the prophets. They occur in Isaiah with great effect. See Isaiah 5:7.

Verses 13-15. O thou inhabitant of Lachish — This was a strong fortress in the tribe of Judah: see Joshua 15:39. Bind the chariot to the swift beast — In order to flee from the approaching enemy. Lachish was one of the first cities that Sennacherib besieged, when he invaded Judea. She is the beginning of the sin to the daughter of Zion — She was the first among the cities of Judah which practised those idolatries which the kings and people of Israel had begun. Therefore shalt thou give presents to Moresheth-gath — Or, to Moresheth of Gath; that is, to the Philistines of that country, either to defend thee against the enemy, or to receive thee under their protection. The houses of Achzib shall be a lie to the kings of Israel — The word Achzib signifies a lie. There was a town of that name in the tribe of Judah, mentioned Joshua 15:44. This place, the prophet here foretels, will answer its name, and disappoint the kings of Israel that depended upon its strength and assistance: see 2 Chronicles 21:3; and 28:19. Israel is sometimes used for Judah, and so it may probably be taken here. Yet will I bring an heir unto thee, O inhabitant of Mareshah — This was another town belonging to Judah, mentioned Joshua 15:44. The name signifies an inheritance; so here, by way of allusion, it is said, that a new heir or master should come and take possession of it, namely, a conquering enemy. He shall come unto Adullam the glory of Israel — Or, The glory of Israel shall come to Adullam; the Assyrians, whom Israel once gloried in as their ally, shall come to Adullam. This was a town in Judah not far from Lachish: see Joshua 15:35. Some think the meaning of this clause is, that the chief men of Israel should be forced to hide themselves from their enemies in the cave of Adullam, as David did when he fled from Saul, 1 Samuel 23.

JUDGMENT UPON ISRAEL AND JUDAH, 2-16.

Micah is impelled by the Divine Spirit to announce the destruction of Samaria and Jerusalem, the capitals of Israel and Judah. The latter may not suffer as soon as the former; nevertheless, escape is impossible. The prophecy opens with a sublime apostrophe to the nations of the earth and a magnificent picture of the approach of Jehovah in judgment (2-4). Samaria will be laid in ruins on account of her sins (5-7). In time the judgment will fall also upon Judah (8-16). The announcement to Judah the prophet puts into the form of a lament over its fall, a lament indicating the deep emotion which sways the prophet as he contemplates the terrible calamity. The judgment upon Samaria, 2-7.

Verses 2-4 picture the coming of Jehovah in judgment. All ye people;… O earth,… all that therein is — A sublime apostrophe to the whole earth. All the nations of the earth are to listen and take warning, for a world judgment is decreed by Jehovah. Because these verses speak of a world judgment, while ordinarily the book speaks of judgment upon Israel or Judah only, Stade and Marti consider 2-4 a later interpolation by some one who could not understand how Judah and Israel alone could be punished, when other nations deserved even more the divine judgment. This conclusion does not follow necessarily; as an introduction to a more specific announcement these verses are perfectly natural. Similar expressions are found in other parts of the Old Testament (Deuteronomy 4:26; 30:19; 31:28; Isaiah 1:2). In 1 Kings 22:28, the words may be a later interpolation from this passage (compare LXX.). And let the Lord Jehovah be witness against you — Perhaps better, that the Lord Jehovah will be witness against you. Be witness is equivalent to be accuser. Since in 2a the nations are addressed, it seems only natural to interpret these words as addressed to the same. Micah means to announce the coming of Jehovah to a general judgment, though at present he will confine himself to Israel and Judah (5ff.). To understand verse 2 as addressed to Israel, “people” (literally, peoples) referring to the tribes constituting the nation, is arbitrary and unnatural, and to refer 2a to the nations and “against you” in 2b to Israel is even less warranted. From his holy temple — Not the temple in Jerusalem, but, as “come down” inverse 3 shows, the dwelling place of Jehovah on high (Psalm 11:4). On holy see comment on Joel 2:1; Zechariah 14:20. For — Verse 3 does not state the reason why the people should give ear; it is rather the continuation of the statement in 2b. A better translation would be, Yea, behold. Cometh — More accurately, is about to come (G.-K., 116p.). The event is thought to be imminent. The language of verses 3, 4 is highly poetic. As frequently in the Old Testament (for example, Psalm 18:7ff.), verse 4 describes the appearance of Jehovah in the imagery of a thunderstorm, while verse 3 seems to think of him as a mighty hero leaving his castle and going forth to war. His place — Temple (verse 2). Come down — From heaven to earth. Tread upon the high places — See on Amos 4:13.

The present Hebrew text does not show the several clauses of verse 4 in their logical order. A more natural arrangement would be, “And the mountains shall be melted under him as wax before the fire, and the valleys shall be cleft as waters that are poured down a steep place.” Whether or not this was the original order, the present arrangement being due to a later copyist, cannot be determined. The picture is that of a terrible thunderstorm. Molten — Some have interpreted this simile of the flashes of lightning, which seem to dissolve the mountains. It is better, however, to think of streams of water that pour from heaven until the very mountains appear to be dissolved by them (Judges 5:5; Psalm 68:8). Cleft — This is a continuation of the first simile. The water rushes on with such force that it cuts out deep channels, until the valleys seem to be cleft asunder. The force of these torrents is likened to the force of water falling over a high precipice. Both similes imply utter destruction, and they are intended to teach that, when Jehovah passes through the earth in judgment, nothing but ruin and desolation is left behind.

V. 15. An heir-The Assyrian, who in the right of conquest shall possess thee. Mareshah-A town of the Philistines. Adullam-Perhaps this city was considerable enough at that time, to be the glory of Israel.

Verse 15. Yet will I bring an heir unto thee, O—Mareshah] Here is another instance, vryh haigeresh, to bring an heir, and hvrm mareshah, the city, the name of which signifies heirship. And so of the above proper names.

Adullam the glory of Israel.] This was a fenced city in the south of Judah (see 2 Chronicles 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, &c., which are not mentioned in any of the historical books, and therefore their reference and meaning can only be conjectured.

Verses 13-15. O thou inhabitant of Lachish — This was a strong fortress in the tribe of Judah: see Joshua 15:39. Bind the chariot to the swift beast — In order to flee from the approaching enemy. Lachish was one of the first cities that Sennacherib besieged, when he invaded Judea. She is the beginning of the sin to the daughter of Zion — She was the first among the cities of Judah which practised those idolatries which the kings and people of Israel had begun. Therefore shalt thou give presents to Moresheth-gath — Or, to Moresheth of Gath; that is, to the Philistines of that country, either to defend thee against the enemy, or to receive thee under their protection. The houses of Achzib shall be a lie to the kings of Israel — The word Achzib signifies a lie. There was a town of that name in the tribe of Judah, mentioned Joshua 15:44. This place, the prophet here foretels, will answer its name, and disappoint the kings of Israel that depended upon its strength and assistance: see 2 Chronicles 21:3; and 28:19. Israel is sometimes used for Judah, and so it may probably be taken here. Yet will I bring an heir unto thee, O inhabitant of Mareshah — This was another town belonging to Judah, mentioned Joshua 15:44. The name signifies an inheritance; so here, by way of allusion, it is said, that a new heir or master should come and take possession of it, namely, a conquering enemy. He shall come unto Adullam the glory of Israel — Or, The glory of Israel shall come to Adullam; the Assyrians, whom Israel once gloried in as their ally, shall come to Adullam. This was a town in Judah not far from Lachish: see Joshua 15:35. Some think the meaning of this clause is, that the chief men of Israel should be forced to hide themselves from their enemies in the cave of Adullam, as David did when he fled from Saul, 1 Samuel 23.

Verse 15 contains the last play upon words, Mareshah and Yoresh, “the possessor,” translated in A.V. “heir,” in R.V. “him that shall possess.” Mareshah — Joshua 15:44, implies that this place is located near Achzib; it is generally identified with a ruin Merash, one mile south of Beit-Jibrin. The Israelites took the city from the Canaanites, but they will be displaced by a new possessor sent by Jehovah. Adullam — The reference is to the “cave of Adullam,” where David hid himself (1 Samuel 22:1ff.). In that out-of-the-way place the “glory,” that is, the nobility (Isaiah 5:13, 14), will be compelled to seek refuge, or, the wealth and possessions must be hidden, because the rest of the land is overrun by the enemy. Adullam was in the lowland of Judah (Joshua 15:35), but its exact location is uncertain, though it has been identified with several modern ruins. Clermont-Ganneau identified it with the modern Aid-el-ma, a steep hill covered with ruins, about three miles southeast of Soco and about eight miles northeast of Mareshah. The suggestion has been made to separate the original for Adullam into two words and, with changed vocalization, to translate “forever”; the whole sentence, “the glory of Israel shall set forever.” Elhorst thinks that in the text of 15b, which he considers corrupt, another play upon words is hidden; he restores it and translates, “The inhabitants of Adullam shall go under the yoke,” that is, into exile.

The above interpretation of 8-15 is based, with few exceptions, upon the present Hebrew text. It must be admitted, however, that in several instances the uncertainty is very great, and many modern scholars treat the Hebrew text with much greater freedom.

With verse 16 the prophet’s lament closes. Judah, conceived as a mother, is urged to mourn for her children, because they are doomed to exile. Delicate — R.V., “of thy delight”; they are very dear to Judah. Baldness — Artificial baldness was a symbol of mourning (Amos 8:10; Isaiah 3:24); in Leviticus 19:27, 28; Deuteronomy 14:1, it is prohibited, probably on account of its heathen associations. The appeal is repeated, in slightly different language, three times for the sake of emphasis. Eagle — Better, R.V. margin, “vulture.” Baldness is not a mark of the eagle, but it is of the vulture. The prophet probably has in mind the carrion vulture, common in Egypt and in Palestine, the front part of whose head is entirely bald, while the back part has only a thin covering.

V. 16. Thee-O Judea and Israel, tear off thy hair. Shave what thou canst not tear off. For thy children-For the loss of them, some being slain, others starved, or swept away with pestilence, and the residue carried captive. As the eagle-One species of which is entirely bald.

Verse 16. Make thee bald] Cutting off the hair was a sign of great distress, and was practised on the death of near relatives; see Amos 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.

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.

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.

MICAH

Verse 16. Make thee bald — O Judah and Israel, tear off thy hair; and poll thee — Shave what thou canst not tear off; for thy delicate children, &c. — For the loss of them, some being slain, others starved or swept away by pestilence, and the residue carried into captivity. Cutting the hair, or shaving it close, were expressions of mourning and lamentation anciently used among most nations. Enlarge thy baldness as the eagle — When she moults her feathers; for they are gone into captivity, &c. — By these phrases the prophet signifies, that the calamity would be so great as to deserve the strongest expressions of grief.

Ver. 16. He shall—enlarge thy baldness as the eagle. Natural history records, that the eagle lives to a hundred years of age; and that not only his head, but nearly his whole body loses its plumage. In like manner should the Assyrian invaders strip the Israelites of their robes, and the palaces of their riches, and all their glory.

JUDGMENT UPON ISRAEL AND JUDAH, 2-16.

Micah is impelled by the Divine Spirit to announce the destruction of Samaria and Jerusalem, the capitals of Israel and Judah. The latter may not suffer as soon as the former; nevertheless, escape is impossible. The prophecy opens with a sublime apostrophe to the nations of the earth and a magnificent picture of the approach of Jehovah in judgment (2-4). Samaria will be laid in ruins on account of her sins (5-7). In time the judgment will fall also upon Judah (8-16). The announcement to Judah the prophet puts into the form of a lament over its fall, a lament indicating the deep emotion which sways the prophet as he contemplates the terrible calamity. The judgment upon Samaria, 2-7.

Verses 2-4 picture the coming of Jehovah in judgment. All ye people;… O earth,… all that therein is — A sublime apostrophe to the whole earth. All the nations of the earth are to listen and take warning, for a world judgment is decreed by Jehovah. Because these verses speak of a world judgment, while ordinarily the book speaks of judgment upon Israel or Judah only, Stade and Marti consider 2-4 a later interpolation by some one who could not understand how Judah and Israel alone could be punished, when other nations deserved even more the divine judgment. This conclusion does not follow necessarily; as an introduction to a more specific announcement these verses are perfectly natural. Similar expressions are found in other parts of the Old Testament (Deuteronomy 4:26; 30:19; 31:28; Isaiah 1:2). In 1 Kings 22:28, the words may be a later interpolation from this passage (compare LXX.). And let the Lord Jehovah be witness against you — Perhaps better, that the Lord Jehovah will be witness against you. Be witness is equivalent to be accuser. Since in 2a the nations are addressed, it seems only natural to interpret these words as addressed to the same. Micah means to announce the coming of Jehovah to a general judgment, though at present he will confine himself to Israel and Judah (5ff.). To understand verse 2 as addressed to Israel, “people” (literally, peoples) referring to the tribes constituting the nation, is arbitrary and unnatural, and to refer 2a to the nations and “against you” in 2b to Israel is even less warranted. From his holy temple — Not the temple in Jerusalem, but, as “come down” inverse 3 shows, the dwelling place of Jehovah on high (Psalm 11:4). On holy see comment on Joel 2:1; Zechariah 14:20. For — Verse 3 does not state the reason why the people should give ear; it is rather the continuation of the statement in 2b. A better translation would be, Yea, behold. Cometh — More accurately, is about to come (G.-K., 116p.). The event is thought to be imminent. The language of verses 3, 4 is highly poetic. As frequently in the Old Testament (for example, Psalm 18:7ff.), verse 4 describes the appearance of Jehovah in the imagery of a thunderstorm, while verse 3 seems to think of him as a mighty hero leaving his castle and going forth to war. His place — Temple (verse 2). Come down — From heaven to earth. Tread upon the high places — See on Amos 4:13.

The present Hebrew text does not show the several clauses of verse 4 in their logical order. A more natural arrangement would be, “And the mountains shall be melted under him as wax before the fire, and the valleys shall be cleft as waters that are poured down a steep place.” Whether or not this was the original order, the present arrangement being due to a later copyist, cannot be determined. The picture is that of a terrible thunderstorm. Molten — Some have interpreted this simile of the flashes of lightning, which seem to dissolve the mountains. It is better, however, to think of streams of water that pour from heaven until the very mountains appear to be dissolved by them (Judges 5:5; Psalm 68:8). Cleft — This is a continuation of the first simile. The water rushes on with such force that it cuts out deep channels, until the valleys seem to be cleft asunder. The force of these torrents is likened to the force of water falling over a high precipice. Both similes imply utter destruction, and they are intended to teach that, when Jehovah passes through the earth in judgment, nothing but ruin and desolation is left behind.