_MICAH THE MORASTHITE_
MICAH i.
Some time in the reign of Hezekiah, when the kingdom of Judah was
still inviolate, but shivering to the shock of the fall of Samaria,
and probably while Sargon the destroyer was pushing his way past
Judah to meet Egypt at Raphia, a Judæan prophet of the name of Micah,
standing in sight of the Assyrian march, attacked the sins of his
people and prophesied their speedy overthrow beneath the same flood
of war. If we be correct in our surmise, the exact year was 720-719
B.C. Amos had been silent thirty years, Hosea hardly fifteen; Isaiah
was in the midway of his career. The title of Micah's book asserts
that he had previously prophesied under Jotham and Ahaz, and though
we have seen it to be possible, it is by no means proved, that
certain passages of the book date from these reigns.
Micah is called the Morasthite.[809] For this designation
there appears to be no other meaning than that of a native of
Moresheth-Gath, a village mentioned by himself.[810] It signifies
_Property_ or _Territory_ of Gath, and after the fall of the latter,
which from this time no more appears in history, Moresheth may have
been used alone. Compare the analogous cases of Helkath (_portion
of_--) Galilee, Ataroth, Chesulloth and Iim.[811]
In our ignorance of Gath's position, we should be equally at fault
about Moresheth, for the name has vanished, were it not for one
or two plausible pieces of evidence. Belonging to Gath, Moresheth
must have lain near the Philistine border: the towns among which
Micah includes it are situate in that region; and Jerome declares
that the name--though the form, Morasthi, in which he cites it is
suspicious--was in his time still extant in a small village to the
east of Eleutheropolis or Beit-Jibrin. Jerome cites Morasthi as
distinct from the neighbouring Mareshah, which is also quoted by
Micah beside Moresheth-Gath.[812]
Moresheth was, therefore, a place in the Shephelah, or range of low
hills which lie between the hill-country of Judah and the Philistine
plain. It is the opposite exposure from the wilderness of Tekoa,[813]
some seventeen miles away across the watershed. As the home of Amos
is bare and desert, so the home of Micah is fair and fertile. The
irregular chalk hills are separated by broad glens, in which the
soil is alluvial and red, with room for cornfields on either side of
the perennial or almost perennial streams. The olive groves on the
braes are finer than either those of the plain below or of the Judæan
tableland above. There is herbage for cattle. Bees murmur everywhere,
larks are singing, and although to-day you may wander in the maze
of hills for hours without meeting a man or seeing a house, you are
never out of sight of the traces of ancient habitation, and seldom
beyond sound of the human voice--shepherds and ploughmen calling to
their flocks and to each other across the glens. There are none of the
conditions or of the occasions of a large town. But, like the south of
England, the country is one of villages and homesteads, breeding good
yeomen--men satisfied and in love with their soil, yet borderers with
a far outlook and a keen vigilance and sensibility. The Shephelah is
sufficiently detached from the capital and body of the land to beget in
her sons an independence of mind and feeling, but so much upon the edge
of the open world as to endue them at the same time with that sense of
the responsibilities of warfare, which the national statesmen, aloof
and at ease in Zion, could not possibly have shared.
Upon one of the westmost terraces of this Shephelah, nearly a
thousand feet above the sea, lay Moresheth itself. There is a great
view across the undulating plain with its towns and fortresses,
Lachish, Eglon, Shaphir and others, beyond which runs the coast road,
the famous war-path between Asia and Africa. Ashdod and Gaza are
hardly discernible against the glitter of the sea, twenty-two miles
away. Behind roll the round bush-covered hills of the Shephelah, with
David's hold at Adullam,[814] the field where he fought Goliath, and
many another scene of border warfare; while over them rises the high
wall of the Judæan plateau, with the defiles breaking through it to
Hebron and Bethlehem.
The valley-mouth near which Moresheth stands has always formed the
south-western gateway of Judæa, the Philistine or Egyptian gate, as
it might be called, with its outpost at Lachish, twelve miles across
the plain. Roads converge upon this valley-mouth from all points
of the compass. Beit-Jibrin, which lies in it, is midway between
Jerusalem and Gaza, about twenty-five miles from either, nineteen
miles from Bethlehem and thirteen from Hebron. Visit the place at any
point of the long history of Palestine, and you find it either full
of passengers or a centre of campaign. Asa defeated the Ethiopians
here. The Maccabees and John Hyrcanus contested Mareshah, two miles
off, with the Idumeans. Gabinius fortified Mareshah. Vespasian and
Saladin both deemed the occupation of the valley necessary before
they marched upon Jerusalem. Septimius Severus made Beit-Jibrin
the capital of the Shephelah, and laid out military roads, whose
pavements still radiate from it in all directions. The _Onomasticon_
measures distances in the Shephelah from Beit-Jibrin. Most of the
early pilgrims from Jerusalem by Gaza to Sinai or Egypt passed
through it, and it was a centre of Crusading operations whether
against Egypt during the Latin kingdom or against Jerusalem during
the Third Crusade. Not different was the place in the time of Micah.
Micah must have seen pass by his door the frequent embassies which
Isaiah tells us went down to Egypt from Hezekiah's court, and seen
return those Egyptian subsidies in which a foolish people put their
trust instead of in their God.
In touch, then, with the capital, feeling every throb of its
folly and its panic, but standing on that border which must, as
he believed, bear the brunt of the invasion that its crimes were
attracting, Micah lifted up his voice. They were days of great
excitement. The words of Amos and Hosea had been fulfilled upon
Northern Israel. Should Judah escape, whose injustice and impurity
were as flagrant as her sister's? It were vain to think so. The
Assyrians had come up to her northern border. Isaiah was expecting
their assault upon Mount Zion.[815] The Lord's Controversy was not
closed. Micah will summon the whole earth to hear the old indictment
and the still unexhausted sentence.
The prophet speaks:--
_Hear ye, peoples_[816] _all;_
_Hearken, O Earth, and her fulness!
That Jehovah may be among you to testify,_
_The Lord from His holy temple!_
_For, lo! Jehovah goeth forth from His place;_
_He descendeth and marcheth on the heights of the earth._[817]
_Molten are the mountains beneath Him,_
_And the valleys gape open,_
_Like wax in face of the fire,_
_Like water poured over a fall._
God speaks:--
_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 is the sin of the house_[818] _of Judah? is it not
Jerusalem?_
_Therefore do I turn Samaria into a ruin of the field,_[819]
_And into vineyard terraces;_
_And I pour down her stones to the glen,_
_And lay bare her foundations._[820]
_All her images are shattered,_
_And all her hires are being burned in the fire;_
_And all her idols I lay desolate,_
_For from the hire of a harlot they were gathered,_[821]
_And to a harlot's hire they return._[822]
The prophet speaks:--
_For this let me mourn, let me wail,_
_Let me go barefoot and stripped_ (of my robe),
_Let me make lamentation like the jackals,_
_And mourning like the daughters of the desert._[823]
_For her stroke_[824] _is desperate;_
_Yea, it hath come unto Judah!_
_It hath smitten right up to the gate of my people,_
_Up to Jerusalem._
Within the capital itself Isaiah was also recording the extension of
the Assyrian invasion to its walls, but in a different temper.[825] He
was full of the exulting assurance that, although at the very gate,
the Assyrian could not harm the city of Jehovah, but must fall when
he lifted his impious hand against it. Micah has no such hope: he is
overwhelmed with the thought of Jerusalem's danger. Provincial though
he be, and full of wrath at the danger into which the politicians of
Jerusalem had dragged the whole country, he profoundly mourns the
peril of the capital, _the gate of my people_, as he fondly calls her.
Therefore we must not exaggerate the frequently drawn contrast between
Isaiah and himself.[826] To Micah also Jerusalem was dear, and his
subsequent prediction of her overthrow[827] ought to be read with the
accent of this previous mourning for her peril. Nevertheless his heart
clings most to his own home, and while Isaiah pictures the Assyrian
entering Judah from the north by Migron, Michmash and Nob, Micah
anticipates invasion by the opposite gateway of the land, at the door
of his own village. His elegy sweeps across the landscape so dear to
him. This obscure province was even more than Jerusalem his world, the
world of his heart. It gives us a living interest in the man that the
fate of these small villages, many of them vanished, should excite in
him more passion than the fortunes of Zion herself. In such a passion
we can incarnate his spirit. Micah is no longer a book, or an oration,
but flesh and blood upon a home and a countryside of his own. We see
him on his housetop pouring forth his words before the hills and the
far-stretching heathen land. In the name of every village within sight
he reads a symbol of the curse that is coming upon his country, and
of the sins that have earned the curse. So some of the greatest poets
have caught their music from the nameless brooklets of their boyhood's
fields; and many a prophet has learned to read the tragedy of man and
God's verdict upon sin in his experience of village life. But there was
more than feeling in Micah's choice of his own country as the scene
of the Assyrian invasion. He had better reasons for his fears than
Isaiah, who imagined the approach of the Assyrian from the north. For
it is remarkable how invaders of Judæa, from Sennacherib to Vespasian
and from Vespasian to Saladin and Richard, have shunned the northern
access to Jerusalem and endeavoured to reach her by the very gateway at
which Micah stood mourning. He had, too, this greater motive for his
fear, that Sargon, as we have seen, was actually in the neighbourhood,
marching to the defeat of Judah's chosen patron, Egypt. Was it not
probable that, when the latter was overthrown, Sargon would turn back
upon Judah by Lachish and Mareshah? If we keep this in mind we shall
appreciate, not only the fond anxiety, but the political foresight
that inspires the following passage, which is to our Western taste so
strangely cast in a series of plays upon place-names. The disappearance
of many of these names, and our ignorance of the transactions to
which the verses allude, often render both the text and the meaning
very uncertain. Micah begins with the well-known play upon the name
of Gath; the Acco which he couples with it is either the Phœnician
port to the north of Carmel, the modern Acre, or some Philistine
town, unknown to us, but in any case the line forms with the previous
one an intelligible couplet: _Tell it not in Tell-town; Weep not in
Weep-town_. The following Beth-le-'Aphrah, _House of Dust_, must be
taken with them, for in the phrase _roll thyself_ there is a play upon
the name Philistine. So, too, Shaphir, or Beauty, the modern Suafîr,
lay in the Philistine region. Sa'anan and Beth-esel and Maroth are
unknown; but if Micah, as is probable, begins his list far away on the
western horizon and comes gradually inland, they also are to be sought
for on the maritime plain. Then he draws nearer by Lachish, on the
first hills, and in the leading pass towards Judah, to Moresheth-Gath,
Achzib, Mareshah and Adullam, which all lie within Israel's territory
and about the prophet's own home. We understand the allusion, at least,
to Lachish in ver. 13. As the last Judæan outpost towards Egypt, and on
a main road thither, Lachish would receive the Egyptian subsidies of
horses and chariots, in which the politicians put their trust instead
of in Jehovah. Therefore she _was the beginning of sin to the daughter
of Zion_. And if we can trust the text of ver. 14, Lachish would pass
on the Egyptian ambassadors to Moresheth-Gath, the next stage of their
approach to Jerusalem. But this is uncertain. With Moresheth-Gath is
coupled Achzib, a town at some distance from Jerome's site for the
former, to the neighbourhood of which, Mareshah, we are brought back
again in ver. 15. Adullam, with which the list closes, lies some eight
or ten miles to the north-east of Mareshah.
The prophet speaks:--
_Tell it not in Gath,_
_Weep not in Acco,_[828]
_In Beth-le-'Aphrah_[829] _roll thyself in dust._
_Pass over, inhabitress of Shaphir,_[830] _thy shame
uncovered!_
_The inhabitress of Sa'anan_[831] _shall not march forth;_
_The lamentation of Beth-esel_[832] _taketh from you its
standing._
_The inhabitress of Maroth_[833] _trembleth for good,
For evil hath come down from Jehovah to the gate of
Jerusalem._
_Harness the horse to the chariot, inhabitress of
Lachish,_[834]
_That hast been the beginning of sin to the daughter of Zion;_
_Yea, in thee are found the transgressions of Israel._
_Therefore thou givest ..._[835] _to Moresheth-Gath:_[836]
_The houses of Achzib_[837] _shall deceive the kings of
Israel._
_Again shall I bring the Possessor_ [_conqueror_] _to thee,
inhabitress of Mareshah;_[838]
_To Adullam_[839] _shall come the glory of Israel._
_Make thee bald, and shave thee for thy darlings;_
_Make broad thy baldness like the vulture,_
_For they go into banishment from thee._
This was the terrible fate which the Assyrian kept before the peoples
with whom he was at war. Other foes raided, burned and slew: he
carried off whole populations into exile.
Having thus pictured the doom which threatened his people, Micah
turns to declare the sins for which it has been sent upon them.
FOOTNOTES:
[809] Micah i.; Jer. xxvi. 18.
[810] i. 14.
[811] Ataroth (Numb. xxxii. 3) is Atroth-Shophan (_ib._ 35);
Chesulloth (Josh. xix. 18) is Chisloth-Tabor (_ib._ 12); Iim (Numb.
xxxiii. 45) is Iye-Abarim (_ib._ 44).
[812] "Michæam de Morasthi qui usque hodie juxta Eleutheropolim,
haud grandis est viculus."--Jerome, Preface to Micha. "Morasthi,
unde fuit Micheas propheta, est autem vicus contra orientem
Eleutheropoleos."--_Onomasticon_, which also gives "Maresa, in
tribu Juda: cuius nunc tantummodo sunt ruinæ in secundo lapide
Eleutheropoleos." See, too, the _Epitaphium S. Paulæ_: "Videam
Morasthim sepulchrum quondam Michææ, nunc ecclesiam, et ex latere
derelinquam Choræos, et Gitthæos et Maresam." The occurrence of a
place bearing the name Property-of-Gath so close to Beit-Jibrin
certainly strengthens the claims of the latter to be Gath. See _Hist.
Geog._, p. 196.
[813] See above, pp. 74 ff.
[814] For the situation of Adullam in the Shephelah see _Hist.
Geog._, p. 229.
[815] Isa. x. 28 ff. This makes it quite conceivable that Micah i.
9, _it hath struck right up to the gate of Jerusalem_, was composed
immediately after the fall of Samaria, and not, as Sinend imagines,
during the campaign of Sennacherib. Against the latter date there
is the objection that by then the fall of Samaria, which Micah i. 6
describes as present, was already nearly twenty years past.
[816] The address is either to the tribes, in which case we must
substitute _land_ for _earth_ in the next line; or much more probably
it is to the Gentile _nations_, but in this case we cannot translate
(as all do) in the third line that the Lord will be a witness _against_
them, for the charge is only against Israel. They are summoned in
the same sense as Amos summons a few of the nations in chap. iii. 9
ff.--The opening words of Micah are original to this passage, and
interpolated in the exordium of the other Micah, 1 Kings xxii. 28.
[817] Jehovah's _Temple_ or _Place_ is not, as in earlier poems,
Sinai or Seir (cf. Deborah's song and Deut. xxxiii.), but Heaven (cf.
Isaiah xix. or Psalm xxix.).
[818] So LXX. and other versions.
[819] Wellhausen's objections to this phrase are arbitrary and
incorrect. A ruin in the midst of soil gone out of cultivation, where
before there had been a city among vineyards, is a striking figure of
desolation.
[820] Which is precisely how Herod's Samaria lies at the present day.
[821] So Ewald.
[822] It must be kept in mind that all the verbs in the above passage
may as correctly be given in the future tense; in that case the
passage will be dated just before the fall of Samaria, in 722-1,
instead of just after.
[823] יענה בנות, that is, the ostriches: cf. Arab, wa'ana, "white,
barren ground." The Arabs call the ostrich "father of the desert: abu
sahârâ."
[824] LXX.
[825] Isa. x. 28 ff.
[826] It is well put by Robertson Smith's _Prophets_^2, pp. 289 ff.
[827] iii. 12.
[828] LXX. ἐν Ἀκειμ; Heb. "weep not at all."
[829] לְֽעַפְרָה cannot be the Ophrah, עָפְרָה, of Benjamin. It may
be connected with עֹפֶר, a gazelle; and it is to be noted that S. of
Beit-Jibrin there is a wady now called El-Ghufr, the corresponding
Arabic word. But, as stated in the text above, the name ought to be
one of a Philistine town.
[830] Beauty town. This is usually taken to be the modern Suafîr
on the Philistine plain, 4-1/2 miles S.E. of Ashdod, a site not
unsuitable for identification with the Σαφειρ of the _Onom._,
"between Eleutheropolis and Ascalon," except that Σαφειρ is also
described as "in the hill country." Guérin found the name Safar a
very little N. of Beit-Jíbrin (_Judée_, II. 317).
[831] March-town: perhaps the same as Ṣenan (צֵנַן) of Josh. xv. 37;
given along with Migdal-Gad and Hadashah; not identified.
[832] Unknown.
[833] "Bitternesses": unknown.
[834] Tell-el-Hesy.
[835] _Ambassadors_ or _letters of dismissal_.
[836] See above, p. 376.
[837] Josh. xv. 44; mentioned with Keilah and Mareshah; perhaps the
present Ain Kezbeh, 8 miles N.N.E. of Beit-Jibrin.
[838] מָרֵשָׁה, but in Josh. xv. 44 מראשה, which is identical with
spelling of the present name of a ruin 1 mile S. of Beit-Jibrin.
Μαρησα is placed by Eusebius (_Onom._) 2 Roman miles S. of
Eleutheropolis ( = Beit-Jibrin).
[839] 6 miles N.E. of Beit-Jibrin.