Micah 1

6 a gourd. This plant, in Hebrew “kikayon,” is probably the ricinus communis, or palms christi; a broad-leaved plant, rapid both in its growth and in its decay, but now made to grow with extraordinary quickness, for Jonah’s shelter.

8 vehement. Rather, “sultry,” as R.V.

9. I do well to be angry, even unto death. Rather, “I am exceedingly vexed, even to death.” The excessive grief, like the excessive joy (ver. 6), was the sign of a morbid disposition.

11 that cannot discern, etc. That is, children of a tender age, incapable of personal transgression. Reckoning these, according to the usual calculation, as a fifth part of the population, the city would contain 600,000 inhabitants.

These two closing verses (10 and 11) are an excellent summing up of the meaning and message of the book—fitting it “to be through all ages a standing reproof of every form of bigotry” (Prebendary Huxtable in Speaker’s Commentary).

MICAH is one of the best instances of the twofold office of the prophet. He was the messenger on behalf of God, speaking God’s message to his own time. He was the messenger of the future, foretelling the doom of nations and the final victory of righteousness and peace.

With no uncertain sound he attacks the vices prevalent around him, the covetousness of the rich (ii. 2) and the evictions of the poor from their homes and their lands (ii. 4, 9); the corrupt government (iii. 1-3; vii. 3); the dishonest trading (vi. 10, 11; cp. Amos viii. 5); the unworthy prophets and priests (iii. 5, 11); the universal ungodliness (vii. 2).

With equal courage he depicts the coming judgements upon his people (i. 3, 6, 16; iii. 6, 12). Jeremiah’s narrative shows us how courageous such faithful preaching was, as, referring to Micah’s prophecy (iii. 12), that Zion should be “plowed as a field,” certain of the elders reminded the people that Micah had been in danger of his life (Jer. xxv. 18, 19). Thus Micah’s courage and Hezekiah’s defence of him had their influence in saving the life of the later fearless prophet.

So also he predicts the judgements that were to fall upon their oppressors, Assyria and others (v. 5, 6, 9, 15).

But Micah was more than a prophet of doom. He was also a preacher of righteousness. No finer definition of religion has ever been given than his words, “He hath showed thee, O man, what is good; and what doth the Lord require of thee but to do justly, and love mercy, and walk humbly with thy God?” (vi. 5).

He was also a forerunner of Christ and His kingdom. He who, under the Divine inspiration, foresaw the wars and desolation that human wickedness was to bring upon the nations, foresaw also the coming of a better day, when war shall be no more, and the world’s Ruler shall arise in Bethlehem (iv. 3; v. 2-5). Mercy shall once more prevail (vii. 18-20).

1 the Morasthite. Micah is called a “Morasthite,” as being a native of Moresheth-Gath, a village in the west of Judah, in the maritime plain, near Blouthempolis.

which he saw. In a vision.

2. Hear, all ye people (peoples). The Judge of the whole earth summons all nations to hear His testimony and sentence against Israel, whom He immediately addresses. This description of the Divine judgements resembles Nah. i. 2-6.

His holy temple. i.e., heaven (op. Isa. lxiii. 15).

4 the valleys shall be cleft. The remembrance of the great earthquake in the days of Uzziah

(Amos i. 1) must still have been vivid; and the event serves as an emblem of God’s further judgements.

5. Samaria . . . Jerusalem. The national sins of the two kingdoms are traced to their respective capitals; which, instead of being centres of holy influence, were only sources of corruption.

what are the high places of Judah? The Septuagint reads, “what is the sin of Judah?”

6 as plantings of a vineyard. By the stones of its buildings being used to form terraces for the growth of the vine on its hillsides: see notes on 1 Kings xvi. 24; Isa. xxviii. 1.

discover. “Lay bare.”

7 the hire of a harlot. The Israelites had regarded their possessions as the gifts of their false gods (cp. Hos. ii. 5; Jer. xliv. 17). “Once the prize of faithless living, now the prey of faithless foes” (Moffatt).

8. Therefore I will wail and howl. The prophet, while denouncing judgement as a messenger of God, intensely feels the coming sorrow, as a man and a patriot.

naked. Without the outer garment: see Isa. xx. 2, and note.

dragons . . . owls. Rather, “jackals . . . ostriches” (R.V.).

9. He is come. i.e., “the enemy.” The R.V., however, reads, “it is come . . . it reacheth,” i.e., the wound. The prophet sees the invader entering Judah (9), attacking its northern towns and villages, destroying Jerusalem (10-12), and passing on to places in the south of Judah (13-15); cp. Isa. x. 28-32.

10. Weep ye not at all. Or, as many render, “In Accho, weep ye not.” There is evidently an allusion here to David’s lament over Saul and Jonathan (2 Sam. i. 20). This indicates a triumph of Israel’s enemies over the kingdom and family of David similar to that of the Philistines over the kingdom of Saul. Throughout this passage the verbs are adapted to the meanings and sounds of the proper names; giving by this play upon names, which cannot be fully represented in English, a peculiar emphasis to the denunciation. A good paraphrase, showing this play on words, is given in the Speaker’s Commentary, and a similar one is given in Moffatt’s translation. These are to be preferred to either the A.V. or the R.V., as bringing out the meaning. Thus “the house of Aphrah,” or Beth-le-Aphrah (R.V.), signifies house of dust. Other instances are given in the notes to the following verses.

11. Inhabitant. The word in this and the following verses is feminine: “inhabitress,” R.V., and stands collectively for the population.

Saphir. Fair-town.

Zaanan. Outlet. There shall be no freedom of egress.

[In] the mourning of Beth-ezel (neighbour-town), etc. Rather, “The mourning of Beth-ezel takes from you his standing” (Pusey); i.e., keeps him from standing beside you to help you; for “Ezel” means “by the side of.” In both places the people are themselves in such distress that they can give no help.

12. Maroth. Bitter-town.

waited carefully for good. “Have writhed with pain, waiting for something good” (Speaker’s Commentary).

13. Lachish. Perhaps, Horse-town.

She is (was) the beginning of the sin, etc. Of this fact we have no other record nor any further explanation. The city Lachish, which was strongly fortified, suffered from both the Assyrians and the Chaldeans: see Isa. xxxvi. 1; Jer. xxxiv. 7.

14 shall thou give presents. Rather, “Thou shalt give a parting-gift,” R.V.; i.e., thou shalt give her up, as unable to protect her any longer.

Achzib. False-town.

shall be a lie. (Heb., achzab). All hope of aid from them shall prove vain.

15 an heir. A “master”; or, “possessor.” The enemy (Sennacherib) shall possess Mareshah (heir-town).

He shall come unto Adullam the glory of Israel. Or, “The glory of Israel shall come even unto Adullam,” R.V.; perhaps meaning, The princes shall be reduced to the same straits into which David was formerly brought: see 1 Sam. xxii. 1, 2.

16 as the eagle. Rather, “as the vulture,” which has a bald head. The address is to Judah personified as a mother bereaved of “her delicate children,” or “the children of her delight” (Fr. version: “tes fils qui faisaient tes délices,” “thy children who caused you delights”).