(1) Micah the Morasthite.--Unlike Joel, who identifies himself by his father's name, Micah introduces his personality with reference to his native village, Moresheth-gath, which was situated in the lowland district of Judah. The name--a shortened form of Micaiah, meaning "Who is like Jehovah"--was not an uncommon one among the Jews, but it was chiefly famous in times prior to the prophet, through Micaiah, the son of Imlah, who, about 150 years previously, had withstood Ahab and his false prophets.
Samaria and Jerusalem.--The younger capital is placed first because it was the first to fall through the greater sinfulness of the northern kingdom. The chief cities are mentioned as representatives of the wickedness of the respective nations.
Verse 1. - The inscription, or heading of the book, conveying the prophet's authority. The word of the Lord. The expression applies to the whole contents of the book, as in Hosea 1:1 and Zephaniah 1:1. It is often used for some particular message to a prophet, as Jeremiah 1:4, 11; Jeremiah 2:1; Ezekiel 3:16. Micah the Morasthite;i.e. Micah of Moresheth-Gath (ver. 14), a village in the lowland of Judaea, near Eleutheropolis, some twenty miles southwest of Jerusalem (see Introduction, § II.). In the days of Jotham, Ahaz, and Hezekiah. Thus Micah was a contemporary of Isaiah, though his ministry did not begin as soon or last as long as that prophet's (see Isaiah 1:1); he was a little later than Hosea and Amos, who prophesied under Uzziah, the father of Jotham. Kings of Judah are mentioned because the prophet's mission was to Judah, as the line of election; but, like Amos, he prophesied against Samaria also. However divided, the two nations are regarded as one people. Which he saw. What he saw in vision or by inward illumination he here relates in words. Thus the prophecies of Isaiah, Obadiah, Nahum, etc., are called "visions." Concerning Samaria and Jerusalem. Samaria comes first, as being ripe for punishment, and the first to feel the avenger. The capitals of the two kingdoms Israel and Judah stand for the people themselves.
1:1-7 The earth is called upon, with all that are therein, to hear the prophet. God's holy temple will not protect false professors. Neither men of high degree, as the mountains, nor men of low degree, as the valleys, can secure themselves or the land from the judgments of God. If sin be found in God's people he will not spare them; and their sins are most provoking to him, for they are most reproaching. When we feel the smart of sin, it behoves us to seek what is the sin we smart for. Persons and places most exalted, are most exposed to spiritual diseases. The vices of leaders and rulers shall be surely and sorely punished. The punishment answers the sin. What they gave to idols, never shall prosper, nor do them any good. What is got by one lust, is wasted on another.
The word of the Lord that came to Micah the Morasthite,.... So called, either from Mareshah, mentioned Micah 1:15; and was a city in the tribe of Judah, Joshua 15:44; as the Targum, Jarchi, Kimchi, and Zacutus (i); or rather from Moresheth, from which Moreshethgath, Micah 1:14; is distinguished; which Jerom (k) says was in his time a small village in the land of Palestine, near Eleutheropolis. Some think these two cities to be one and the same; but they appear to be different from the account of Jerom (l) elsewhere. The Arabic version reads it, Micah the son of Morathi; so Cyril, in his commentary on this place, mentions it as the sense of some, that Morathi was the father of the prophet; which can by no means be assented to:
in the days of Jotham, Ahaz, and Hezekiah, kings of Judah; by which it appears that he was contemporary with Isaiah, Hoses, and Amos, though they began to prophesy somewhat sooner than he, even in the days of Uzziah; very probably he conversed with these prophets, especially Isaiah, with whom he agrees in many things; his style is like his, and sometimes uses the same phrases: he, being of the tribe of Judah, only mentions the kings of that nation most known to him; though he prophesied against Israel, and in the days of Zachariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea:
which he saw concerning Samaria and Jerusalem; in the vision of prophecy; Samaria was the metropolis of the ten tribes of Israel, and is put for them all; as Jerusalem was of the tribes of Judah and Benjamin, and is put for them Samaria is mentioned first, because it was the head of the greatest body of people; and as it was the first in transgression, it was the first in punishment.
(i) Juchashin, fol. 12. 1.((k) Prolog. in Mic. (l) Epitaph. Paulae, ut supra. (tom. 1. operum, fol. 60. A. B.)
Samaria and Jerusalem.--The younger capital is placed first because it was the first to fall through the greater sinfulness of the northern kingdom. The chief cities are mentioned as representatives of the wickedness of the respective nations.
in the days of Jotham, Ahaz, and Hezekiah, kings of Judah; by which it appears that he was contemporary with Isaiah, Hoses, and Amos, though they began to prophesy somewhat sooner than he, even in the days of Uzziah; very probably he conversed with these prophets, especially Isaiah, with whom he agrees in many things; his style is like his, and sometimes uses the same phrases: he, being of the tribe of Judah, only mentions the kings of that nation most known to him; though he prophesied against Israel, and in the days of Zachariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea:
which he saw concerning Samaria and Jerusalem; in the vision of prophecy; Samaria was the metropolis of the ten tribes of Israel, and is put for them all; as Jerusalem was of the tribes of Judah and Benjamin, and is put for them Samaria is mentioned first, because it was the head of the greatest body of people; and as it was the first in transgression, it was the first in punishment.
(i) Juchashin, fol. 12. 1.((k) Prolog. in Mic. (l) Epitaph. Paulae, ut supra. (tom. 1. operum, fol. 60. A. B.)