Matthew Poole and continuators on Micah 1

1 THE word of the LORD that came to Micah the Morasthite in the dayes of Jotham, Ahaz , and Hezekiah , kings of Judah , which he saw concerning Samaria and Jerusalem.

Thus Hosea begins his Prophesie, chap. 1.1. and Joel 1.1 and Jonah 1.1. and Zeph. 1.1. which see.

Though Hierome, Epiphanius and Dorotheus are said to report this Micah to be the same with the Son of Imlah, 1 King. 22.8. yet R. Sel. Jarchi's reason why this could not be is satisfactory, for one generation and almost half interven'd between Ahab, and Jetham, Ahab died about 3046. year of the World; Jotham began to reign about 3190. by which it appears there were one hundred fourty and four years between Micaiah the Son of Imlah, and Micah our Prophet.

Whether Mar[illegible: 1 letter]ha[illegible: 1 letter], rebuilt by Rehobo[illegible: 2 letters], 2 Chron. 11.8. (called also Beth-gebarim in after time) of which ver. 14. of this Chapter. Or whether Moresheth (of which ver. 15) gave him this surname, and whether because Micah was born there or else did dwell there is not easily resolved, nor material if 'twere resolved.

It is not said what year of Iotham this Prophet begun, it is probable 'twas about the beginning of Jotham's Reign, An M. 3190. of which we have this Character, 2 King. 15.34, 35. he did right, &c. yet the high places were not removed. Religion was not wholly corrupted as in Israel, yet was it exceedingly abased with their own mixtures.

The very worst of all Judah's Kings, all things considered, he brought the Ba[illegible: 1 letter]litical Idolatry into Judah.

The best Son, of the worst Father, who reformed Judah. 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 survived the Captivity of Israel ten years, which he lamented as well as foretold.

Judah onely named, but Benjamin is included.

Vid. Amos 1.1. let. e.

The Metropolis of the Kingdom of the ten Tribes, and by a well known figure put for the whole Kingdom, as Jerusalem chief City of Judah is, by the same figure, put for the whole Kingdom. As both had link'd together in sinning, God doth link them together in Suffering, and commands Micah to do so.

Marginal references: Jer. 26.18.

2 Hear , all ye people , hearken, O earth , and all that therein is, and let the Lord GOD be witness against you , the Lord from his holy temple .

The Prophet here by Proclamation requires earnest attention to his word. So Moses Deut. 4.26. and 30.19. and 32.1. So the Psalmist, Psal. 50.1, 4. and so Isa. 1.2. and 34.1.

Either all the people of both Kingdoms, all Israel and Judah, or else universally all people of all Kingdoms whatever both of that present Age and all of future Ages.

It may be taken for the meaner sort of People, the Commonalty, but I rather incline to interpret it as both a tacit reproof of the deafness of this sinful, and hardned People, with whom Micah now contends, and an Appeal to the senseless Creatures, or a Summons to bring them in Evidences for God against those Kingdoms.

animate or inanimate Creatures, all that are on the Earth: If we interpret Earth for the meaner sort of People, then this fulness of the Earth will be the whole multitude of the People. It is a lofty strain, such as those of Moses, Deut. 32.1. David, Psal. 50.1. Isaiah, chap. 1.1, 2. and Ieremiah, chap. 6.19.

The mighty, holy, gracious and faithful God, Lord of Heaven and Earth; who knows all your wayes, who is a just Judge, and a severe Avenger of obdurate sinners.

By his Word, the voice of his Law, by his Prophets whom he hath sent, by the Judgments he doth execute according to his Menaces, as by his Sovereignty, he is supream Judge, so by his Omniscience and Truth he is an authentick witness against you O house of Jacob.

Either from his Temple at Jerusalem, or else from Heaven, as Psal. 11.4. and Hab. 2.20.

Marginal references: [illegible: 1 paragraph]; Heb. [illegible: 1 span]

3 For behold , the LORD cometh forth out of his place , and will come down , and tread upon the high places of the earth .

There is great reason for my earnestness with all people, and therefore once more I advise you to consider it well. Behold, attend to what is said.

Who is Judge himself, Psal. 50.1, 4. whose Holy Ma[illegible: 1 letter]esty you have provoked to displeasure, who is a Jealous God, and hath an Almighty Power to dash his Enemies into pieces. He cometh forth as a Judge prepared to hear, determine and punish; Now when God who is in all places at all times is said to come forth, 'tis not to be meant of his leaving a place where he was, to come to a place where before he was not; but 'tis to be understood of his discovering his Presence by some effects of it, which before in that place were not discovered.

Heaven, the place of his glorious Throne.

Shew by the effects of his Power, Justice and Wisdom that he is more eminently present there.

Trample under foot, stain, abase and break.

All that is high, excellent, and matter of your glorying▪ whether flourishing state of your Kingdomes, or power of your Kings, or strength of your Fortresses, and Temples, Altars, or Cities and Palaces. In that day the haughtiness of man shall be laid low, and the Pride of man shall be brought down, Isa. 2.17. your sins will procure this to you, O Samaria, and Jerusalem, of which God is my Witness, I have plainly told you.

Marginal references: Isa. 26.21.; Psal. 115.[illegible: 1 letter].; Deut. 32.13. [illegible: 1 word] 33, 29.

4 And the mountains shall be molten under him , and the valleys shall be cleft : as wax before the fire, and as the waters that are poured down a steep place .

If literally understood, we know it hath been so; when God will kindle that fire which shall burn up the Earth, and the works of it, as he will when he cometh finally to Judge the World, it shall be done again. But figuratively Mountains are mighty States and Kingdoms, flourishing with Prosperity, and which do think the foundation of this sure as Mountains. So chap. 6.1, 2. Hab. 3.6. Isa. 2.14. Or possibly these mountains may be by a Synecdoche put for those who dwell on them, Mountainers who were usually more fierce, secure, hardy and of difficult access, and therefore less regardful of Threats and Punishments.

Which way so ever you take Mountains, yet the effect of Gods powerful Anger and Justice shall be this, they shall be no more able to bear his Indignation, or withstand it, than that which like wax melts before a strong fire.

Which either are Emblems of the lower sort of men, or the men that dwell in the Valleys with their Cities built there, which might hope to escape the storm lying more under covert. But such shall be the sweeping, searching, and rapid storm of Gods Judgments, that no places, no persons shall either withstand or divert them.

Or rent in sunder, broken up, as the word Gen. 7.11. and slide away.

Which doth easily and speedily dissolve, and run before the fire.

Which immediately spreads it self and runs down the precipice, not able to keep together in one body, but scatter'd one part from other, loseth it self without remedy, so shall the glory and strength of Samaria melt away before the fire of Gods displeasure executed by Salmaneser, and by Sennacherib and Neb[illegible: 1 letter]chadnezzar on Judah.

Marginal references: Psal. 97.5. Isa. 64.1, 2. Amos. 9.5.; Heb. a descent.

5 For the transgression of Jacob is all this , and for the sins of the house of Israel . What is the transgression of Jacob ? is it not Samaria? and what are the high places of Judah? are they not Jerusalem .

The singular for the plural, the many transgressions committed amongst them, but especially that [illegible: 1 letter]loud of iniquity which springing up in Samaria did overflow the whole Kingdom, Idolatry, pride, luxury, cruelty and oppression.

The sons of Jacob, the Ten Tribes most likely are here meant by Jacob.

All these, many, and great, inevitable and irresistible Judgments of God foretold, and which will overtake, and utterly ruin these Sinners.

The people of the Kingdom of Judah called here by the name of Israel. Or else this and the former phrase may comprehend the Twelve Tribes which were fallen from Gods Law and Worship, and be an elegant ingemination to confirm the thing spoken.

Or, who is? i. e. the spring, and cause of that over[illegible: 1 letter]lowing Transgression, who brought in the abominable Idolatry?

Here is meant the Kingdom of the Ten Tribes▪ the head of which was Samaria, where the Kings of that Kingdom had their Royal Residence, where they worshipped Idols, whence they issued out their Edicts, and which became Example to the rest of the Israelitish Kingdom.

Or, who is, i. e. cause of the high places, and the Idolatry there practised?

Which was chief City of that Kingdom, and place where their Kings dwelt, had the same influence of that Kingdom as Samaria had on the Ten Tribes, there was the Example they imitated, thence the Laws they obey'd contrary to Gods Law.

6 Therefore I will make Samaria as an heap of the field , and as plantings of a vineyard ; and I will pour down the stones thereof into the valley , and I will discover the foundations thereof. .

For these sins of Samaria, and the Kingdom of Israel.

Not by an immediate hand from Heaven, but by the Assyrians under the Conduct of Salman[illegible: 1 letter]s[illegible: 1 letter]r, they shall do it as my Servants saith the Lord.

Much like Isa. 25.2. that beautiful City shall be made, and so left as a ruinous heap in the field.

In planting Vineyards, they did dig up the earth▪ and cast it up in hillocks, cast out all the stones, so shall they make this City;

The City was built on a high Hill, and a deep Valley beneath it, now when 'twas sackt by the Assyrians, they pull'd down the buildings, and cast the stones thereof into that Valley, so God did by them throw down the stones of Samaria.

Rase the Walls, Fortresses, and publick buildings of this City to the very foundations of it, nor leave one stone upon another, as Mat. 24.2. and Luk. 19.44. in a word, here is foretold an utter desolation upon Samaria for her sin, such a desolation as shall not leave the least foorsteps of Samaria in the place where once it stood.

Marginal references: chap. 2.12.

7 And all the graven images thereof shall be beaten to pieces , and all the hires thereof shall be burnt with the fire , and all the idols thereof will I lay desolate : for she gathered it of the hire of an harlot , and they shall return to the hire of an harlot .

Erected in honour to the Idols they worshipt, which usually were the Images or similitudes resembling their Idols, their Gods of silver, gold, or stone and brass, or wood.

Pull'd out of their Chappels, Shrines, or Repositories by the conquering Assyrians who would, as was customary with such Nations▪ deal with the Gods as with Enemies conquered, trample upon them, and use them most contemptibly, and when they break into pieces Idols of rich materials, 'twas to carry it away with them as their booty, others were broken in contempt of them.

Or rewards, or gifts which Idolaters thought their Idols gave them as Hos. 2.5. or the rich gifts given for the honour and service of the Idols by deceived Idolaters; or all the wealth Israel got by leagues with Idolaters

When their Cities or Temples are burnt, as no doubt many were burnt by the Assyrian before he could reduce them to obedience, in which conflagrations many rich donatives belonging to Idols were consumed to ashes, or melted down.

Thus shall the Idols of Samaria be made desolate, i. e. their Temples burnt, their Images either beaten in pieces in contempt, or to be carryed away (if the materials they were made of were worth the carriage,) however they shall neither remain, nor be worshipt any more in Israel or Samaria, but be carryed away Captives with their Captive Worshippers.

The Kingdom of the Ten Tribes or Samaria.

Their Wealth, or the rich Presents made to their Idols, or both.

As Harlots get rich gifts of their Lovers; so did this deceived people think, and say, that their Idols gave them the wealth they had; or else as impudent Adulteresses that hire lew'd men to come into them; so this hire was that these blind Idolaters, (like shameless Adultresses,) gave to their Idols.

These rich Presents

shall be either turn'd by the Assyrians to the service and honour of their Idols, presented as gifts in acknowledgment of their greatness, and prosperity to be the blessings their Idols have given to them, as Hos. 10.6. or else thus, as what is got by Harlots, brings shame, and a curse with it, and never continues long, but is as basely wasted as 'twas gotten, so shall it be with all the ill gotten Goods of these Samaritan Idolaters, and all their wealth.

8 Therefore I will wail, and howl , I will go stript and naked : I will make a wailing like the dragons , and mourning as the owles .

Because of those dreadful slaughters and devastations made in Israel and Samaria.

Solemnly, as when they who are skilful in lamentation do at Funerals bewail in most affective manner to stir up the like sorrow in others, vid. Amos 5.16. let. r.

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

As one spoiled of his Clothes by force, or as one that in bitterness of passion hath cast off his upper Garment, or as if discompos'd in mind through the greatness of his vexations, now this the Prophet either speaks as fellow-sufferer with them, or as intimating what they should be reduced to at last: So Isa. 20.2, 3. whether of these, or whether both, I determine not.

Vid. Mal. 1.3. rather Iaka[illegible: 2 letters]s which haunt desolate places, and make great and hideous noise by night, and by their wailing, or doleful cryes in which 'tis said they answer one another, and fill the Air with the sound, and travellers with fear, these Creatures are between a Fox and Wolf for bigness, and seem somewhat like each in qualities, and probably their noise may be as mixt of the barking of the Fox, and howling of the Wolf. It is possible the Prophet by this kind of wailing would intimate the near approach of the Assyrian Lyon hungering and thirsting, and pursuing the prey, as the Jakale runs a little before the Lion, so this wailing of the Prophet should be followed very suddenly with the roaring of the Lyon.

A melancholy Creature, and loves night, and makes a most unpleasant noise, haunts desolate places, and so fitly is an emblem of Israels doleful, desolate state: Others render it Ostrich, which makes a doleful cry in the Deserts, either will fit the place.

Marginal references: Isa. 21.3. and 22.4. Jer. 4.19.; Job 30.29. Psal. 102.6.; Heb. daughters of the owl.

9 For her wound is incurable , for it is come unto Judah : he is come unto the gate of my people, even to Jerusalem .

The Wounds of Samaria, and the Ten Tribes her own sins, God's just displeasure, and the Enemies rage have deeply wounded her, she is sensless, impenitent, and furious against her Physitian, and she shall at last dy by Sword, Famine. Pestilence, and Captivity.

The contagion of her sins, and the indignation of God against it, and the Enemies successes, viz. Senna[illegible: 4 letters]b's, or Nebuchadnezza[illegible: 1 letter] 's like a flood have reached to Iudah also, and this is reason why the Prophet foretels such mourning, and is willing to personate it to awaken both Kingdoms to repent, and turn to God

The insulting, conquering, and cruel Enemy, or in the [illegible: 3 letters]nter Gender it i. e. the evil is come, i. e. in the Prophetick [illegible: 1 word] will certainly and suddenly come.

Either signifying the Assyrians besieging Ierusalem, as Sennacherib Son of Salmaneser did some few years after the sack of Samaria, or else by Gate of my people is meant the City where the Sovereign Court of Judicature to the whole Kingdom is, denoting the Victories of the Assyrian over the rest of the Kingdom of Iudah, or else the Victories of Nebuchadnezzar.

This seems added to explain the former phrase.

Marginal references: Or. she is gri[illegible: 1 letter] [illegible: 2 letters]sly sic[illegible: 1 letter] [illegible: 1 span] [illegible: 1 letter]ound.

10 ¶ Declare ye it not at Gath , weep ye not at all : in the house of Aphrah roll thy self in the dust.

Do what you can to keep your grie[illegible: 1 letter]s to your selves, let them not be publick, that the Philistines your bitter Enemies should know how sad 'tis with you and re[illegible: 1 letter]oice at it, Gath was a principall City of the Philistines and though this onely is mentioned the rest are understood, such phrase you have, 2 Sam. 1. 20.

You that are of Israel or Iudah make no publick weeping, that your cryes and tears should inform your Enemies in Palestine how deplorable your state is, let not your griefs be their joyes.

We render it as a proper name of some City or Town, though of no great note, yet we meet with one. 1 Sam. 13.23. in the Tribe of Benjamine, a second we find in M[illegible: 1 letter]nasse[illegible: 1 letter]s lot, and was the place where Gideon's father dwelt, Iud. 6.11. these Towns were somewhat remote from the Philistines, and there the Prophet does direct them to weep with the greatest expressions of it, and to keep it private from the Philistines. Others account the word to be a common name denoting dust, and so give the sense in the house of d[illegible: 1 letter]st, roll thy self in d[illegible: 1 letter]st.

Or. I have rolled my self, viz. in compassion to the miserable I[illegible: 2 letters]aelites, or as a pattern to which they shall conform, so the word as written, but as by direction of the Masorets it is read, and as here 'tis rendred roll thy self, it directs and foretells, it foretells what they shall do at last, and directs what they should do at present. They shall be brought to fit, nay to wallow in the dust, and in foresight of this it would become them to sit in the dust now.

Marginal references: Or, dust.; Jer. 6.26.

11 Passe ye away thou inhabitant of Saphir , having thy shame naked ; the inhabitant of Zaanan came not forth in the mourning of Beth-ezel , he shall receive of you his standing .

The imperative is here put for the future, and the Prophet does here foretel and threaten what shall befall this people, they shall go before the Enemy into Captivity.

Deno[illegible: 1 letter]es either the beautiful, and pleasant habitation, and so may be applyed to any pleasant seat, such as were many in Iudea, such w[illegible: 2 letters] Samaria and Ierusalem, which perhaps are here intended. Or else 'tis the proper name of some particular Town or City, who read Eusebius will meet such a village in the Mountains between [illegible: 1 word] and Hebron or (as later 'tis called) Eleutheropolis.

Stript by thy conquering Enemy, so that thou shalt not have so much left as shall cover thy nakedness; with shame shalt thou be thus led into Captivity, and change all thy beauty into shameful nakedness.

A place rich in pastures and Sheep say some, others take it for the proper name of a particular place in the Tribe of Iudah it is likely at this time it might be some considerable Garrison full of people and Souldiers.

Neither sent out succours to relieve their neighbouring besieged Town Beth [illegible: 3 letters]l, but stood on their own guard, nor yet durst send out any to condole the Captive state of their neighbours.

A strong Town taken and wasted by the Assyrians the people carried Captive under the eye of the inhabitants of Zaanan, who mean time dare not stir or make many signes of sorrow.

The invading Enemy say some, others say 'tis the inhabitant of Zaanan.

Who refer this to the Enemy make this the sense, viz. That the Enemy should make his stay among them till he had conquered, spoiled, and captivated them. Or, that he should by severe dealing make them pay dear for their obstinacy in defending their town against his Forces, that he should strip them of all to recompence his expenses of treasure, time and blood in taking them. But they that refer this to Zaanan and its inhabitants make this the sense, That they should take their measures and [illegible: 1 letter]udge what the Enemy would do against them, by that which he had done against Beth-ezel their neighbour.

Marginal references: Or, [illegible: 1 span].; Heb. [illegible: 1 letter]nhabit[illegible: 2 letters]s.; Isa. 20.4. and 47.2, 3. Jer. 13.22.; Or, the co[illegible: 1 letter]ntry [illegible: 1 span]; [illegible: 1 paragraph]

12 For the inhabitant of Maroth waited carefully for good but evil came down from the LORD unto the gate of Jerusalem .

Yet, or certainly, as the Heb. particle is often to be rendred.

One put for all, because all should [illegible: 1 letter]are a[illegible: 1 letter]le.

Some say 'tis by transposing the [illegible: 4 letters]ers put [illegible: 1 letter]or R[illegible: 3 letters]l, others say 'tis as the word imports, the [illegible: 1 word] embittered Cities, others take it for the [illegible: 1 letter]roper na[illegible: 2 letters] [illegible: 1 span] place in Iudah.

Long, earnestly and patiently.

For peace prosperity, and what might make them happy.

Of trouble▪ sword, famine, and pestilence, all sorts of evil comprised in this on[illegible: 1 letter]

In mighty tempests or as a sweeping Rain.

By his special command and charge, and as a punishment inflicted on them from Heaven.

The flood of affliction by the Assyrian swallowed up other Towns and Cities, and swelled high to the head City Ierusalem, as partly by Senacheribs invasion, but more fully by Neb[illegible: 1 letter]chadnezzar's besieging and taking Ierusalem, and carrying the Citizens captive to Babylon.

Marginal references: Or, was grieved.; Amos 3.6.

13 O thou inhabitant of Lachish , bind the chariot to the swift beast : she is the beginning of the sin to the daughter of Zion , for the transgressions of Israel were found in thee .

A very strong Fortress [illegible: 1 letter]n the confines of Iudah towards the Kingdom of the Ten Tribes, and which as it did to the last stand out against Senacherib, so 'tis very probable they did boast of their strength and valour.

Either to fly from the Sword of the Enemy, and to seek safety in another Countrey forsaking their own. Or else by way of derision, you will be besieged and coopt up by the Assyrian, and then you may harness your Horses or Mules to carry you in Chariots about your own Streets; or else the Prophet foretels Senacherib's commanding Post-chariots to carry his messengers to summon Ierusalem to yield up all to him.

Lachish.

From thence Idolatry spread it self into Iudah and Ierusalem. Lachish nearest to Idolatrous Israel took the infection of them and conveyed it to I[illegible: 1 letter] dah, or Ierusalem, here called the daughter of Zion.

Not only the Idolatry but other sins also.

Of the ten Tribes.

Thou didst receive and worship the same Idols that Samaria did.

14 Therefore shalt thou give presents to Moresheth- gath: the houses of Achzib shall be a lie to the kings of Israel .

For so much as thou hast imitated Israel in sin, and been at least an occasion to Ierusalem, and the Kingdom of Iudah to commit the same sins.

Lachish.

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

A known City or Town of the Philistins called here Moresheth-Gath to distinguish it from a Town of the same name in the Tribe of Iudah and in the valley of Zephatha, where Asa smote Z[illegible: 1 letter]rab the Ethiopian King who invaded Asa with a million of men.

This was also a City of the Philistines not far from Marcha, A[illegible: 1 letter]bl[illegible: 2 letters]n and Gaza, it was a Maritine Town and strong. There was another City of that name toward Tyrus also, but of this the Prophet doth [illegible: 1 letter]ot speak in this place.

A lying refuge or a prop that should break under them that leant upon it, as Egypt proved a broken Reed to Iudah, when trusted to, in the Heb. there is an elegant allusion, which the Translation cannot expresse.

Some say 'tis meant of the Kings of Iudah, but we find not that Hez[illegible: 1 letter]kiah made any use of the Houses of Ac[illegible: 1 letter]zib when Sennacherib invaded him. It is more probable the Kings of the Ten Tribes are meant, and that Hoshea did rely on Gath, Achzib, &c. and on the friendship of the rest of the Philistines to join with the Egyptians, or to give them a quiet passage through their Countrey to help Israel against the Assyrian.

Marginal references: [illegible: 1 paragraph]; [illegible: 1 paragraph]

15 Yet will I bring an heir unto thee, O inhabitant of Mareshah : he shall come unto Adullam the glory of Israel .

The Lord God will cause the Assyrian to rise up and prosper in his Wars, to the subduing and possessing of the Cities of Israel and the Philistines.

The Assyrian who in the right of conquest shall possesse and account himself heir of what he possesseth.

Most think the Prophet speaks of Mareshah in his own Countrey, but I think the Assyrian did not inherit that, though he might inherit that of the Philistins.

Ironically (say some) called thus, [illegible: 2 letters]natorily threatning that the glory of Israel should be brought as low, into as mean condition, as Adu[illegible: 2 letters]am; others think it should be read, and to the glory of Israel that is Ierusalem, so there should be an Ellipsis of ([non-Latin text not transcribed]) the particle conjunctive. Others think 'tis the Prophets deep sigh at the thoughts how the glory of Israel is laid in the dust. Others think it was then considerable enough at that time to be called the glory of Israel, though we know not how.

Famous for its strength say some, but I rather think it better known for the Cave where David lay hid, 1 Samuel 22.1. 'Twas made a Town of defence by Rhehoboam, 2 Chronicles 11.7. 'twas once a Royal City, and had several Villages belonging to it, Iosh. 12.15.

Marginal references: Or, [illegible: 1 span]

16 Make thee bald , and poll thee for thy delicate children , enlarge thy baldness as the eagle , for they are gone into captivity from thee .

O Iudea, and Israel in token of sorrow for these wasting [illegible: 3 letters]gments tear off thy hair with thine own hands,

Shave off with the Razor, and by others hand what thou canst not tear off.

For the loss of them, some being slain, others starved, or swept away with Pestilence, and the residue carried Captive, express thy deep sorrow for these miseries conformably to the custome of bitter mourning, Iob 1.20. Isa. 3.24. and 15.2. Ier. 7.29.

Make thy baldness greater then usual for the occasion does require and will justifie it.

Which loseth at once her strength, courage and beauty and languisheth in her baldness.

Thy delicate children.

Never to return more, or not till a long captivity expire.

Marginal references: Isa. [illegible: 2 letters]