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In this chapter we have, I. The title of the book (Mic 1:1) and a preface demanding attention (Mic 1:2). II. Warning given of desolating judgments hastening upon the kingdoms of Israel and Judah (Mic 1:3, Mic 1:4), and all for sin (Mic 1:5). III. The particulars of the destruction specified (Mic 1:6, Mic 1:7). IV. The greatness of the destruction illustrated, 1. By the prophet's sorrow for it (Mic 1:8, Mic 1:9). 2. By the general sorrow that should be for it, in the several places that must expect to share in it (Mic 1:10-16). These prophecies of Micah might well be called his lamentations.

This chapter treats of the judgments of God on Israel and Judah for their idolatry. It begins with the title of the whole book in which is given an account of the prophet, the time of his prophesying, and of the persons against whom he prophesied, Mic 1:1; next a preface to this chapter, requiring attention to what was about to be delivered, urged from the consideration of the awful appearance of God, which is represented as very grand and terrible, Mic 1:2; the cause of all which wrath that appeared in him was the transgression of Jacob; particularly their idolatry, as appears by the special mention of their idols and graven images in the account of their destruction, Mic 1:5; which destruction is exaggerated by the prophet's lamentation for it, Mic 1:8; and by the mourning of the inhabitants of the several places that should be involved in it, which are particularly mentioned, Mic 1:10.

Make thee bald, and poll thee for thy delicate children,.... Which is said, either with respect to Mareshah, or to Adullam, or to the whole land, as Kimchi observes; rather to the latter; and that either to Israel, or to Judah, or both; the prophecy in general being concerning them both, Mic 1:1; making baldness, whether by plucking off the hair, or by shaving it, was used in token of mourning, Job 1:20; and so it is designed to express it here: the inhabitants of the land are called to lamentation and weeping for their children taken from them, whom they dearly loved, and brought up in a delicate manner. The Targum is, "pluck off thy hair, and cast it upon the children of thy delight;'' and Sanctius observes; that it was a custom with the Gentiles to cut off their hair, and cast it into the graves of their kindred and friends at their interment, to which be thinks the prophet alludes: enlarge thy baldness as the eagle; when it moults, and cast off all its feathers, as it does in old age, and so renews its youth; to which the allusion seems to be in Psa 103:5; or every year, as birds of prey usually do at the beginning of the spring. The Jewish writers (y) say this happens to it every ten years; when, finding its feathers heavy and unfit for flying, it makes a tour to the sun with all its force it can, to get as near it as possible; and, having heated its plumage excessively, it casts itself into the sea for cooling, and then its feathers fall off, and new ones succeed; and this it does until it is a hundred years old; and to its then state of baldness, while it is moulting, is the allusion here; unless it can be thought any respect is had to that kind of eagle which is called the bald one. In Virginia (z) there are three sorts of eagles; one is the grey eagle, about the size of a kite; another the black eagle, resembling those in England; and a third the bald eagle, so called because the upper part of the neck and head are covered with a sort of white down: but the former sort of baldness seems to be intended, which is at certain stated times, and not what always is, and is only partial; for it denotes such an universal baldness to be made, as to take in all the parts of the body where any hair grows; as expressive of the general devastation that should be made, which would be the cause of this great mourning: for they are gone into captivity from thee; that is, the delicate children of Israel and Judah, and so were as dead unto them, or worse: this was accomplished in Israel or the ten tribes, partly by Tiglathpileser, and more completely by Shalmaneser, king of Assyria, Kg2 15:29; and in Judah or the two tribes, when Sennacherib came and took their fenced cities; and doubtless some of the inhabitants and their children were carried captive by him, though not Jerusalem; and therefore cannot be addressed here, as some do interpret the words, unless the prophecy is to be extended to the destruction of Jerusalem by the Babylonians. (y) Saadiah Gaon apud Kimchi & Ben Melech in Psal. ciii. 5. & lsa. xl. 31. (z) See Harris's Voyages and Travels, vol. 2. p. 229. Lowthorp's Philosoph. Transact. abridged, vol. 3. p. 589. Next: Micah Chapter 2

(Verse 16.) Shave and shear the sons of your delights, spread your baldness like an eagle, for captives have been led away from you. LXX: Glory of the daughter of Israel, shave and shear the sons of your delicacy; spread your baldness like an eagle, for captives have been led away from you. This that was spoken by the Seventy, glory of the daughter of Israel, with the daughters adding it, the Hebrews read at the end of the previous chapter. But it is necessary for us, as you have desired, to interpret the Scriptures in the way they are read in the Church, and moreover not to neglect the Hebrew truth. It is therefore said to Israel for the time being according to the letter, so that we may understand that either the ten tribes were taken to Samaria or all Israel together; because the people were led captive, and all Judaea was devastated by the Assyrians and Babylonians, let them assume lamentation and weep for their children. And just as an eagle, which is the queen of birds, loses its feathers at a certain time and remains featherless, so too let Israel cast off all its former glory, with which it was once adorned, and lament for the sons subjected to the power of the enemy. And as for the eagle, it is accustomed to lose its feathers at a certain time, and it is written in the Psalter: 'Your youth will be renewed like the eagle’s' (Ps. 103:5). And the comic poet says in The Self-Tormenter: 'Indeed, it is true, as they say, that the eagle grows old' (Terence, Act III, Scene 2). However, if we want to take this same thing in regard to the present time of the Judean destruction, we will see that all the favor that once flourished with God has completely departed from them. For where is the prophet? Where is the teacher of the Law? Where are the defenses of the angels? Where, on the other hand, is the unexpected (or expected) victory against many by a few? Jerusalem has been bald, losing all the hair of its former glory, and its children, who cried out against the Lord, 'Crucify him, crucify him,' have been led into captivity. I read in the Commentaries of someone that this which is said, to shave and tear over the sons of your delights, can be understood about the condition of humanity: as God to Adam, or to heavenly Jerusalem, to direct conversation. O human soul! O city once the mother of the saints, which you were first in paradise, and you enjoyed the delights of various trees, and you had the most beautiful hair: now since you have been cast down from the heights and brought to Babylon, and you have come to a place of captivity, and you have lost your hair, shave and assume the habit of a penitent, and mourn your sons, mourn your offspring, who is led captive from you.

What happened to her we know was said through the prophet concerning Judea: Enlarge your baldness like the eagle. For the baldness of a man usually occurs only on the head, but the baldness of an eagle occurs over the whole body, because when it has grown very old, its feathers and plumes fall from all its limbs. Therefore she enlarges her baldness like an eagle, because she has lost her feathers, she who has lost her people. The feathers of her wings also fell, with which she was accustomed to fly to prey, because all her powerful men have perished, through whom she seized the things of others.

The prophet begins with calling the attention of all people to the awful descent of Jehovah, coming to execute his judgments against the kingdoms of Israel and Judah, Mic 1:1-5; first against Samaria, whose fate the prophet laments on the dress of mourners, and with the doleful cries of the fox or ostrich, Mic 1:6-8; and then against Jerusalem, which is threatened with the invasion of Sennacherib. Other cities of Judah are likewise threatened; and their danger represented to be so great as to oblige them to have recourse for protection even to their enemies the Philistines, from whom they desired at first to conceal their situation. But all resources are declared to be vain; Israel and Judah must go into captivity, Mic 1:9-16.

Make thee bald - Cutting off the hair was a sign of great distress, and was practised on the death of near relatives; see Amo 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.

GOD'S WRATH AGAINST SAMARIA AND JUDAH; THE FORMER IS TO BE OVERTHROWN; SUCH JUDGMENTS IN PROSPECT CALL FOR MOURNING. (Mic. 1:1-16) all that therein is--Hebrew, "whatever fills it." Micaiah, son of Imlah, begins his prophecy similarly, "Hearken, O people, every one of you." Micah designedly uses the same preface, implying that his ministrations are a continuation of his predecessor's of the same name. Both probably had before their mind Moses' similar attestation of heaven and earth in a like case (Deu 31:28; Deu 32:1; compare Isa 1:2). God be witness against you--namely, that none of you can say, when the time of your punishment shall come, that you were not forewarned. The punishment denounced is stated in Mic 1:3, &c. from his holy temple--that is, heaven (Kg1 8:30; Psa 11:4; Jon 2:7; compare Rom 1:18).

Make thee bald, &c.--a token of deep mourning (Ezr 9:3; Job 1:20). Mourn, O land, for thy darling children. poll--shave off thy hair. enlarge thy baldness--Mourn grievously. The land is compared to a mother weeping for her children. as the eagle--the bald eagle, or the dark-winged vulture. In the moulting season all eagles are comparatively bald (compare Psa 103:5). Next: Micah Chapter 2

I. Israel's Banishment into Exile, and Restoration - Micah 1 and Mic 2:1-13 The prophet's first address is throughout of a threatening and punitive character; it is not till quite the close, that the sun of divine grace breaks brightly shining through the thunder clouds of judgment. The announcement of the judgment upon Samaria as well as upon the kingdom of Judah and Jerusalem forms the first part (Mic 1:2-16); the reproof of the sins, especially of the unrighteousness of the great and mighty of the nation, the second part (Mic 2:1-11); and a brief but very comprehensive announcement of the salvation that will dawn upon the remnant of all Israel after the judgment, the conclusion of the address (Mic 2:12-13). The Judgment upon Samaria and Judah - Micah 1 Micah, commencing with the appeal to all nations to observe the coming of the Lord for judgment upon the earth (Mic 1:2-4), announces to the people of Israel, on account of its sins and its apostasy from the Lord, the destruction of Samaria (Mic 1:5-7) and the spreading of the judgment over Judah; and shows how, passing from place to place, and proceeding to Jerusalem, and even farther, it will throw the kingdom into deep lamentation on account of the carrying away of its inhabitants.