II JEHOVAH’S CERTAIN JUDGMENT AGAINST SAMARIA AND JUDAH (Micah 1:2-16) The whole earth summoned to witness Jehovah’s self-manifestation (Micah 1:2-4). Listen, O nations of the earth, Jehovah of Israel summons you to witness his dealings with the people of his choice, in order that you may understand his providential purpose for the world. He is about to manifest himself in judgment, coming from his dwelling-place on high. His pathway is the tempest. Beneath his tread the very mountains are dissolved, as wax melts before a fervent heat, and the valleys are rent in every direction, like water dashed over a precipice. The sins of Israel and Judah the cause (Micah 1:5). He comes to punish the sins of his own chosen people, who deliberately ignore his will. They cannot escape responsibility; for the capital cities, Samaria and Jerusalem, which should be centers of moral stimulus and religious instruction for each portion of our nation, are but sources of corruption and ungodliness.[23]
[23] In verse 5 the reading “sins,” instead of “high places,” is made probable, not merely by the ancient versions, but by regard for parallelism and context. The sweeping judgment against Samaria (Micah 1:6-7). This is the reason for Samaria’s sad overthrow. The proud city, a “watch-tower” for strength, far famed for beauty, shall become a lonely mound, with its sloping sides turned into a vineyard. The huge stones of her costly palaces shall fill the valley below, while the foundations lie exposed to wind and weather. The idols in which she trusted shall be shattered, their costly offerings and adornments destroyed by fire. These treasures, earned through her shameful unfaithfulness to Jehovah, her true lord and husband, shall be devoted by her conquerors to their deities. The same fate threatens Jerusalem (Micah 1:8-9). When the significance of this judgment comes over me, I am in despair. No ordinary symbol of grief expresses my emotion. I could walk about like a captive, barefooted and scantily attired. I could rival the jackal or the ostrich in their distressing cries, for Samaria’s punishment is but an index of a wickedness in which she does not stand alone. The blow that falls upon her must fall on Judah too; it will be felt in Jerusalem itself. Its approach from the sea-coast to Jerusalem will bring woe to many a Judean community (Micah 1:10-16). I seem to see a conquering army making its way toward the capital. What distress it will bring upon the border villages! In their names[24] I can trace omens of disaster, woe, and despair. Let not Gath (Tell-town) spread abroad the dreadful news. You who live in Accho (Weep-town), restrain your tears; in Beth-le-Aphrah (House of Dust), cover yourself with dust in token of your grief and disgrace. O lady of Shaphir (Beauty-town), pass along in the captive train exposed to shame. The citizen of Saanan (March-town) will not come forth to fight, for Beth-ezel’s (Neighbor-town) lamentation will fill you with despair. The inhabitress of Maroth (Bitternesses) cannot contain herself because of her anxiety, as she hopes for a good fortune which will never come; for Jehovah will bring the evil to the very gates of Jerusalem, and none shall escape. Yoke the chariot to the steed (rekesk), for your time of reckoning has now come, O dwellers in Lachish, who have so often tempted Judah to traffic with Egypt, and to trust in her aid instead of that of Jehovah. To Moresheth[25]-Gath, O Judah, you will have to give a marriage portion as she is dragged away by the conqueror. The resistance of the warriors of Achzib to the enemy will be as disappointing to the rulers of Judah as a dried-up water-course[26] to the thirsty traveler. To thee, O inhabitress of Maresha (Possession), I shall bring one who will make thee his possession; to Adullam[27] shall come for refuge the nobles in whom Judah takes delight Alas! O mother Judah, make manifest your deep grief, for your beloved children are destined to captivity in a distant land.
[24] This paragraph contains a remarkable series of paranomasias or plays upon the names of villages, some not to be identified to-day, supposably in the track of the invader. These puns cannot be imitated in English with success. Some depend on the sense, some on sound. Thetextrequires some emendation, but the general meaning is quite clear.
[25] The play here is probably with the similarlysounding word meore*sheth,which means “the betrothed one.”
[26] The Hebrew reads, “the houses of Achzib shall be anachzab.”
[27] The word “Adullam” suggests “ad ullam,”to their yoke.
