Micah 1

Micha his countrie, calling, and the time of the prophecie verse 1. he publisheth the coming of God for to judge his people by reason of their idolatry, 2, a prophecie and prophetical represention of the desolations and miseries, that were to come upon Israel and Juda in General, and drives places in particular, and partly lay heavy upon them already, 6.

1. The word of the Lord which came to Micha [Not him that prophesied in the time of Ahab and Josaphat, who was the son of Limla 1 Kings 22:8, & 2 Chron. 18.17. &c. but] the Moraschite, [see Jer. 26 on verse 18 where expresse mention is made of this prophet and his prophecie. See also below verse 14, 15.] in the dayes of Jotham, Achaz and Jehizkia, Kings of Juda: [in whose days Isaiah also prophesied. Isaiah 1:1. Of the raign these Kings, see 2 Kings from chapter 15 to 21. and 21 2 Chron. 22.33.] which he saw [i.e. which word was revealed to him of God by visions. See Ezek. 13 verse 3 and Amos 1 verse 1, &c.] Over [or, upon] Samaria and Jerusalem. [i.e. both the kingdom of Israel or ten tribes, and the kingdom of juda, samaria being the Royal Metroplis of Israel, as Jerusalem was of Juda.]

2. Hear, ye Nationa altogether; [Heb. Nations those, or they all. A figurative summoning of all people and creatures, for to make their appearance, and to assist in Gods court of judgement, pronouncing sentence upon his people. Comp. deut. 32.1. Psalms 50:1. Isaiah 1:2. jer. 6.18, 19. Amos 3:9. Compare also below chapter 6.1, 22. some BY THE Nations understand all the tribes of Gods people, and by the earth following, the land of Canaan] mark thou earth [or land] together with the fullness thereof: [as Psalms 24:1,] now the Lord LORD shall be a witness [or, be a witness] against you: [or, among as having a regard to the nations in whose presence God would testifie thus against his people; meaning those Samaria and Jerusalem, whom he would convince of their wickednesse, and the righteousness of his judement, as in an open court of Judicature. Compare Psalms 50:7. with the annotate] the Lord out of the temple of his holinesse. [i.e his holy temple, or, his holy palace: intending to come down, as it were, out of heaven (where his glory inhabiteth) or out of the temple of Jerusalem (where he dwelleth with his gracious presence) not for to shew grace and favour now, but to keep judgement: see Psalms 11 on verse 4. Jonah 2:7. with the annotate.]

3. For behold, the LORD goeth forth out of his place] [see Isaiah 26:21. with the annotate.] and he shall come down, and tread upon the heights of the earth. [see Amos 4. on verse 13.]

4. And the mountains shall melt down under him, [as being able to undergo the presence and wrath of this Judge; figuratively spoken: as Psalms 95:5.] and the valleys shall be clest, as wax before the fire, [viz. doth melt] as waters [understand are split as it were, being dasht into small drop, that they are in a manner, when they are poured out from a high place. Comp. 2 Sam. 14.14.] which are poured out into the low (ground) [Heb. Descent, going down.]

5. All this [viz. that is said before, it shall all come to passé] for the transgression of Jacob, and for the sins of the house of Israel: who is (the beginning) [compare below verse 13.] of the transgression [revolt, falling off] of Jacob? Is it not Samaria? [i.e. who are the principal authours and founders of the wickedness and Idolatry in Israel? Surely they are those of Samaria] and who (of) the high places of Juda? Is it not Jerusalem? [i.e. who are the authours and founders of the idolatrous high places, and those that seduce the people in Juda by their evil example? (see Lev. 26 on verse 30. Ezekiel 20:29.) surely they are those of Jerusalem.]

6. Therefore will I put Samaria to (be) a stone [Or, earth] heap of the field, planting of the vineyard: [i.e. the city, which, now is built so magnificently and stately, shall be reduced into a heap of earth, cast up in the field; or become like a field, that is digged up and turned upside down: and as a place which is delved and turned turned up for the plant of a vineyard in it. Compare below chapter 3.12.] and I will precipitate her stones [the stones of their walls and buildings] into the valley; [Samaria having been seated upon a mountain] and uncover her foundation; [i.e. quite subvert and overthrow the city, that the foundations shall lie bare and nothing abide in its place. See Ezek. 13. verse 14 with the annotate.]

7. And all her carved images shall be bruised, and all harlot’s wages [the Heb. Word is used for harlots wages, & put in the plural here. Understand thereby, all their ricjhes and abundance, which God indeed had given them, but they accounted of them as gifts of their lovers, that is of Bials or idols; and a reward of their adultery, that is idolatry, whereof they again offered gifts and presents unto their idols, for to trim and adorn the and their temples therewith. See hereof Hosea 2:4, 7, 8, 11 and chapter 9.1 besides that, they were so base, that in lieu of receiving harlots-wages, they offered and gave the same temselves, to obtain new idols and idolatrous alliance. See Ezekiel 16:31, 34, 41.] shall be burnt with fire; and all their idols will I make a delusion. [see 2 Sam. 5 on verse 21.] for she hath gathered them of harlots-wages, and they shall return to the harlot-wages. [i.e. vanish away and come to nothing. So got so gone. Or it may be applied to the Assyrians who should rob and plunder it again, as a gift & reward of their idols, or pay their whores hire of it. Compare Joel 3:3.]

8. For this shall I wail and bowl; [these are words of the prophet, as Isaiah 21:3 and 22.4. jer. 4.19. and9.1, c to excite the people to attention and repentance] I shall go bereaved and naked [or, poor, or torn and naked (compare Job 12:17) see Isaiah 20:2. with the annotate.] I shall wail as the dragons. [see Job 30. on verse 29 and compare Psalms 102:7 with the annotate] and mourn as the young ostriches.

9. for her plagues are mortal: [Heb. Is mortal: and so in the sequel. i.e. every one of her, i.e. Samaria’s plagues they are all past cure irrecoverable, desperate] for they are come even unto Juda: [in token that the ten tribes were laid waste already and that the enemy was pressing on into Juda. Compare Isaiah 8:7,8. Kings 18.13.] he [viz, the enemy, or it viz. the evil out of verse 12] is gotten to the gates of my people, even to Jerusalem. [hence some do gather., that this prophet was of Juda, wherewith agrees what is said of him, Jerem. 26.19 and above verse 1.]

10. Publish (it) not at Gath, [left the philistines rejoice at it. See 2 Sam. 1. 20 with the annotate] and weep not so grievously; [Heb. Weeping weep not] rowle thy self in the lust [or, sprinkle thy self dust in token of mourning. Compare jer. 6.29. Ezekiel 27:30 with the annotate.] in the house of Aphra. [or, over, or for the house of Aphra, for his sake. We read indeed of an Ophra in Manasseh and another in Benjamin: see Juda 6 on verse 11 but Aphra or Beth-aphra, occurs no where but in this place and so also the following places Saphir, Zaanan, Beth-Ezel, Maroth; whence some are of opinion, that they are but seigned names, whereby the prophet aimed at certain places of note, having regard to the signification of these word: or at leastwise that he had respect to the signification of the names of such places, as also below chapter 14.15. Beth-Aphra is as much, as to say, house of dust, or dust-house, dusty house, as if the prophet had said, rowl thy self in the dust (or about, over that place) which shall be laid into a dust or made a desolation: Saphir is to say goodly, fair; Zaana, where there is abundance of cattel, or, according to others, where much issue is, Beth-ha-Ezel, the house which hard by, beside, or separated, is kept or spared. Maroth bitter places, or bitternesses, whereby may be understood drie and barren places: unto all these places the prophet fortell their approaching miseries. Some would have Aphra to point at Ephrain; Saphir at Samaria, Zaanan at Zion; Beth-Ezel at Beth-El; Maroth at Ramoth in Galead c.]

11. Pass away thou inhabitant of Zaphir, [Heb-passe your selves, pass thou c namely forth out of the land into captivity; as for the redundancy of the word your selves. See Amos 7 on verse 12] with the bare shame; [Heb. Uncovered (at) the shame. See Isaiah 47:2., 3. Jeremiah 13:22 with the annotate.] the inhabitant [or inhabitress in the feminine] goeth not forth; [viz. with their cattel to feed them as they were wont; as some do take this; or, shall not be able to go forth being so straitened and beset by the enemy, and standing in such fear of him. Some do construe it hus with the sequel; went not forth to the bewailing of Beth-Ezel, as not being in a condition to lament for a comfort their neighbours, being themselves so much distressed] there is wailing (at) Beth-Hahzel [see the note on the former verse] he shall take his standing from you. [i.e. God shall take away from you his assistance, or further residence and abode among you. Or be, viz. the enemy shall get the stronger footing by your ruin. Oth. (which) shall receive it’s standing from you, meaning Beth-Habzel, i.e. as it fairs with the foresaid fat and goodly places, so shall it go likewise with their neighbours of meaner condition, who must needs very sensibly participate of the destruction of those, from and by whom they had their best substance and livelihood whereof further in the sequel.]

12. For the inhabitants [in the feminine again of Maraoth is sick for the goods sake: [which they lost, by the devastation of the fat bordering parts and places, even unto Jerusalem, or which the enemy took away from Maroth itself] for an evil; [viz of punishment, meaning the desolation of the land by the Assyrians] is gone down from the Lord, unto the very gates of Jerusalem.

13. Fasten the swift beasts to the charet, thou inhabitants of Lichins: [see 2 Kings 14 on verse 10. Heb. Tie or, binde (the Heb. Word is no where else found thus) the charet to, or with, the swift beast or, camel or Horse, Rumner, Mule. See 1 kings 4 on verse 18. the prophet implies thus much, make what haste you will to escape the approaching Assyrians, it shall avail you nothing. See 2 kings 18.14, 17 and 19.8.] (this is the beginning of sin to the daughter of Zion: [hence some do gather, that this city of Lichis was the first in Juda, which followed the idolatry of Israel, or the ten Tribes and by the example thereof even unto Jerusalem itself and many others with it, became infected. Others apply it to the dissection from the house of David, in that they were now become like unto the ten tribes, for having caused their own king Amazia (retired or fled thither from the conspirators) to be put to death. Both senses may well be comprehended in these words, so that the first being turned idolaters with the ten tribes, they become afterwards disloyall also to their own king and traitorously caused him to be murthered, for to pleasure the King of Israel and the conspirators, the king of Israel making war at that time against Amazia, and probably having (according to the manner of corrupt Israel) contrieved and plotted this assassination. See 2 Kings 14:15, 19.] For in thee are found the transgressions of Israel [i.e. of the ten tribes. See the forgoing note.]

14. Therefore give presents [thus the hebr. Word derive from sending, is likewise used. 1 kings 9.16.] to Gaths-morescheth: [see Jer. 26 on verse 18. oth. To the possession (i.e. countrey) of Gath, that royal city of the Philistines, (see above verse 10) whose friendship and succour they should seek then by presents, but in vain, implies the prophet. There was also a city called Marescha belonging to Juda and placed by Achzib, jos. 15.44 as Gath and Mersa are likewise joined together 2 Chron. 11.8 see there] the houses of Achzib shall be a lie to the kings [i.e. they shall fail and deceive them of Achzib in Juda, see Joshua 15:44 and of an other in the tribe of Asser (lying by the midland sea as some maps have it) Judges 1:31. it may be that by the houses of Achzib there are understood here, the soldiers whom the kings of Israel hired now and then among the remaining Canaanites, or, that they had made and yet understood in some confederancy with the inhabitants of these parts for to assist them agaist the Assyrians; though all in vain. The prophet anmes onely the city of Achzab i.e. a lie, liar, as in the sequel, Marescha and heir. Others understand by the kings of Israel here, the kings of Juda, which were to reign over the remnant Israel, or the ten tribes, but should be destroyed themselves also the Babylonians.]

15. I will bring yet an heir unto thee, thou inhabitress of marescha: [An heir, or inheriting possessr, understand the enemy. The prophet reflects to the signification of the word Marescheth; which it should seem (both signifying inheritance) he taketh for one and the same. Of Marescha see Joshua 15:44. 2 Chro. 11 on verse 8 and 14 on verse 9 also Jer. 26 on verse 18 as also 2 Machab. 12.35] he shall come unto Adullam [i.e. that new heir or possessour, the enmy, shall pass through and advance into Juda itself, where Adullam, formerly a Royal city, lay. See Jos. 12 verse 15 and chapter 15.35. Nehe. 11.30.] (even to) [this is inserted here, by comparing above verse 9 and 12] the glory of Israel, [to wit, Jerusalem, which indeed was the glory of all Israel. These words being somewhat obscure, they are diversely taken and construed by the interpreters. Oth. He (to wit, the Enemie) shall come (unto or as far as) Adullam, the glory of Israel, i.e. which city is glorious and renowned in Israel, situate far in the countrey, near the cave of Adullam, the shelter place of David.]

16. make thee, bald [thee viz. thou inhabitress of Marescha and other forementioned places: some apply it to Jerusalem, or Sion and their transportation to Babel, bidden to make themselves bald, in token of their mournfull condition at that time. See jer. 16 on verse 6] for thy dareling children [Hebr. Children or sons of thy pleasures or recreations, i.e. thy dearly beloved children] make bare thy baldness as the Eagle, [i.e. make thy self extreme bald all about, even as the Eagle doth, when he is to renew his feathers and plumes himself all over] because they [to wit, those darlings and pleasant children of thine] are carried away captive.