Exegetical and Hermeneutical Commentary of Micah 1:16
Make thee bald, and poll thee for thy delicate children; enlarge thy baldness as the eagle; for they are gone into captivity from thee.
16. Make thee bald ] The prophet addresses the sorrowing mother, Judah, who sees her children go forth into exile. The injunction is to be understood poetically (see on Mic 1:13). Artificial baldness, as a sign of mourning, was against the Law (Lev 19:27-28, Deu 14:1), but this prohibition was apparently not recognized in the Shephlah. Micah speaks in the character of a man of the Shephlah.
as the eagle ] The word for ‘eagle’ ( nesher) seems, in common discourse, to have included the vulture (so also , Mat 24:28), which is common in Egypt and Palestine.
Fuente: The Cambridge Bible for Schools and Colleges
Make thee bald, poll – (literally, shear thee for thy delicate children Some special ways of cutting the hair were forbidden to the Israelites, as being idolatrous customs, such as the rounding the hair in front, cutting it away from the temples , or between the eyes Deu 14:1. All shearing of the hair was not forbidden ; indeed to the Nazarite it was commanded, at the close of his vow. The removal of that chief ornament of the countenance wasa natural expression of grief, which revolts at all personal appearance. It belonged, not to idolatry, but to nature . Thy delicate children. The change was the more bitter for those tended and brought up delicately. Moses from the first spoke of special miseries which should fall on the tender and very delicate. Enlarge thy baldness; outdo in grief what others do; for the cause of thy grief is more than that of others. The point of comparison in the Eagle might either be the actual baldness of the head, or its moulting. If it were the baldness of the head, the word translated eagle Unless nesher be the golden Eagle there is no Hebrew name for it, whereas it is still a bird of Palestine, and smaller eagles are mentioned in the same verse, Lev 11:13; namely, the ossifrage, , and the black eagle, , so called from its strength, like the valeria, of which Pliny says, the melanaetos or valeria, least in size, remarkable for strength, blackish in color. x. 3. The same lint of unclean birds contains also the vulture, , Deu 14:13, (as it must be, being a gregarious bird, Isa 34:15) in its different species Deu 14:13 the gier-eagle, (that is, Geyer) (vulture) eagle gypaetos, or vultur percnopterus, (Hasselquist, Forskal, Shaw, Bruce in Savigny p. 77.) partaking of the character of both, ( Lev 11:18; Deu 14:17 together with the falcon ( Lev 11:14 and hawk, with its subordinate species, ( ) Lev 11:18; Deu 14:15.), although mostly used of the Eagle itself, might here comprehend the Vulture . For entire baldness is so marked a feature in the vulture, whereas the bald-headed Eagle was probably not a bird of Palestine . On the other hand, David, who lived so long among the rocks of Palestine, and Isaiah seem to have known of effects of moulting upon the Eagle in producing, (although in a less degree than in other birds,) a temporary diminution of strength, which have not in modern times been commonly observed.
For David says, Thou shalt renew, like the eagle, thy youth, which speaks of fresh strength after temporary weakness Psa 103:5; and Isaiah, They that trust in the Lord shall put forth fresh strength; they shall put forth pinion-feathers like eagles Isa 40:31, comparing the fresh strength which should succeed to that which was gone, to the eagles recovering its strong pinion-feathers. Bochart however says unhesitatingly , At the beginning of spring, the rapacious birds are subject to shedding of their feathers which we call moulting. If this be so, the comparison is yet more vivid, For the baldness of the vulture belongs to its matured strength, and could only be an external likeness. The moulting of the eagle involves some degree of weakness, with which he compares Judahs mournful and weak condition amid the loss of their children, gone into captivity .
Thus closes the first general portion of the prophecy. The people had east aside its own Glory, God; now its sons, its pride and its trust, shall go away from it.
Lap.: The eagle, laying aside its old feathers and taking new, is a symbol of penitence and of the penitents who lay aside their former evil habits, and become other and new men. True, but rare form of penitence! Gregory the Great thus applies this to the siege of Rome by the Lombards. : That happened to her which we know to have been foretold of Judea by the prophet, enlarge thy baldness like the eagle. For baldness befalls man in the head only, but the eagle in its whole body; for, when it is very old, its feathers and pinions fall from all its body. She lost her feathers, who lost her people. Her pinions too fell out, with which she was accustomed to fly to the prey; for all her mighty men, through whom she plundered others, perished. But this which we speak of, the breaking to pieces of the city of Rome, we know has been done in all the cities of the world. Some were desolated by pestilence, others devoured by the sword, others racked by famine, others swallowed by earthquakes. Despise we them with our whole heart, at least, when brought to nought; at least with the end of the world, let us end our eagerness after the world. Follow we, wherein we can, the deeds of the good. One whose commentaries Jerome had read, thus applies this verse to the whole human race. O soul of man! O city, once the mother of saints, which wast formerly in Paradise, and didst enjoy the delights of different trees, and wast adorned most beautifully, now being east down from thy place aloft, and brought down unto Babylon, and come into a place of captivity, and having lost thy glory, make thee bald and take the habit of a penitent; and thou who didst fly aloft like an eagle, mourn thy sons, thy offspring, which from thee is led captive.
Fuente: Albert Barnes’ Notes on the Bible
Verse 16. Make thee bald] Cutting off the hair was a sign of great distress, and was practised on the death of near relatives; see Am 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Make thee bald; O Judea and Israel, in token of sorrow for these wasting judgments, tear off thy hair with thine own hands.
Poll thee; shave off with the razor and by others hand what thou canst not tear off.
For thy delicate children; 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 custom of bitter mourning, Job 1:20; Isa 3:24; 15:2; Jer 7:29.
Enlarge thy baldness; make thy baldness greater than usual, for the occasion does require and will justify it.
As the eagle; which loseth at once her strength, courage, and beauty, and languisheth in her baldness.
For they, thy delicate children,
are gone into captivity from thee; never to return more: or not till a long captivity expire.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. Make thee bald, c.a tokenof deep mourning (Ezr 9:3Job 1:20). Mourn, O land, for thydarling children.
pollshave off thyhair.
enlarge thy baldnessMourngrievously. The land is compared to a mother weeping for herchildren.
as the eaglethe baldeagle, or the dark-winged vulture. In the moulting season all eaglesare comparatively bald (compare Ps103:5).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 Ps 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,
2Ki 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.
Fuente: John Gill’s Exposition of the Entire Bible
The Prophet at length concludes that nothing remained for the people but lamentation; for the Lord had resolved to desolate and destroy the whole country. Now they were wont in mourning, as we have seen in other places, to shave and even tear off their hair: and some think that the verb קרחי, korechi, implies as much as though the Prophet said “Pluck, tear, pull off your hair.” When afterwards he adds רגזי, regizi, they refer it to shavings which is done by a razor. However this may be, the Prophet here means that the condition of the people would be so calamitous that nothing would be seen anywhere but mourning.
Make bald, he says, for the children of thy delicacies (77) The Prophet here indirectly upbraids those perverse men, who after so many warnings had not repented, with the neglect of God’s forbearance: for whence did those delicacies proceed, except from the extreme kindness of God in long sparing the Israelites, notwithstanding their disobedience? The Prophet then shows here that they had very long abused the patience of God, while they each immersed themselves in their delicacies. Now, he says, Enlarge thy baldness as the eagle Eagles are wont to cast off their feathers; and hence he compares here bald men to eagles, as though he called them, Hairless. As then the eagles are for a certain time without feathers until they recover them; so also you shall be hairless, even on account of your mourning. He says, For they have migrated from thee He intimates that the Israelites would become exiles, that the land might remain desolate. Now follows —
(77) Or, “children of thy indulgences or luxuries,” i.e., luxurious children, rather than “darling children,” as rendered by Henderson. The Septuagint has τα τεκνα τα τρυφερα σου —”thy voluptuous children.” The version of Newcome is, “thy delicate children.” What seems to be intended is, their indulgence in pleasures and luxuries. — Ed.
Fuente: Calvin’s Complete Commentary
(16) Make thee bald.Joel appeals to the land of Judah to go into deep mourning by reason of the loss of her children, slain in war or carried into captivity. The shaving of the head as a token of grief was common amongst Eastern nations, and is distinct from the idolatrous custom of cutting the hair in a peculiar shape denounced by Jeremiah (Jer. 9:26, margin), and forbidden by the Jewish Law (Lev. 19:27-28).
As the eagle.The Hebrew name for eagle includes the different kinds of vultures. Entire baldness is a marked feature of the vulture.
The terms in which Joel speaks of the entire desolation of the cities of Judah must refer to a more complete calamity than that inflicted by Sennacherib; they rather suit the period of the Babylonian captivity.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
REFLECTIONS
SOME may not easily discover the Lord Jesus in this scripture. But in the poverty and misery of our fallen nature, God the Holy Ghost is not unfrequently preaching Christ. For Reader! suffer me to ask, by what more persuasive and powerful means can the Lord Jesus be recommended to our hearts, than by showing us our misery and ruin out of Christ? When you and I are taught feelingly and experimentally what sin is; and that in us, that is, in our flesh, dwelleth no good thing; surely it must endear Christ, and induce a sense of our want of him. Oh! how much will a soul long for Jesus, when led to see that without him we are lost forever. Hence the Prophet’s vision is not confined to Samaria and Jerusalem; all people, yea, all the earth are called upon to the charge. The Lord grant, Reader, that you and I, in the Prophet’s call, may feel interested, so as to impress the necessity and suitableness of the Lord Jesus, and that the Holy Ghost may bring him home to our hearts, and form him there, the hope of glory!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Mic 1:16 Make thee bald, and poll thee for thy delicate children; enlarge thy baldness as the eagle; for they are gone into captivity from thee.
Ver. 16. Make thee bald and poll thee ] i.e. Make most bitter lamentation. He alludes to a custom among the Easterlings, of tearing off the hair of their heads and beards in times of great heaviness. See Job 1:20 Isa 15:2 Jer 7:29 Ezr 9:3 . In other cases baldness was forbidden Israel (lest they should symbolize with heathens), but in case of sorrow for sin they were called to it, Isa 22:12 .
For thy delicate children
As the eagle
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Make thee bald, &c. The signs of mourning. Compare Job 1:20. Isa 15:2; Isa 22:12. Jer 7:29; Jer 16:6; Jer 47:5; Jer 48:37). This is addressed to Judah. It was forbidden under the law (Deu 14:1). Judah had become as the heathen: let them mourn as the heathen.
children = sons.
Fuente: Companion Bible Notes, Appendices and Graphics
bald: Job 1:20, Isa 15:2, Isa 22:12, Jer 6:26, Jer 7:29, Jer 16:6, Amo 8:10
thy delicate: Deu 28:56, Deu 28:57, Isa 3:16-26, Lam 4:5-8
for: Deu 28:41, 2Ki 17:6, Isa 39:6, Isa 39:7
Reciprocal: Lev 10:6 – Uncover Lev 21:5 – not make baldness Ezr 9:3 – off Isa 3:24 – baldness Jer 47:5 – Baldness Jer 48:37 – every head Eze 27:31 – they shall make
Fuente: The Treasury of Scripture Knowledge
Mic 1:16. Make thee bald is an allusion to a custom of shaving the head as a symbol of distress. This is a prediction that the places mentioned would mourn over their children (citizens) because they would be taken away into captivity.
Fuente: Combined Bible Commentary
Mic 1:16. Make thee bald O Judah and Israel, tear off thy hair; and poll thee Shave what thou canst not tear off; for thy delicate children, &c. For the loss of them, some being slain, others starved or swept away by pestilence, and the residue carried into captivity. Cutting the hair, or shaving it close, were expressions of mourning and lamentation anciently used among most nations. Enlarge thy baldness as the eagle When she moults her feathers; for they are gone into captivity, &c. By these phrases the prophet signifies, that the calamity would be so great as to deserve the strongest expressions of grief.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Micah called on the Judeans to cut their hair very short as a sign of sorrow over the departure of their children (perhaps the nobles) into exile. The eagle appeared to be bald because its head was white.
"This section (Mic 1:10-16) begins with words that recall David’s lament at the death of Saul and ends with the name of the cave where David hid from Saul. These dark moments in David’s life form a gloomy backdrop to the description of the fall of the towns Micah spoke of. Though he is never directly mentioned, the figure of David appears hauntingly in the tapestry of destruction-not a David standing tall in triumph, but a David bowed down by humiliation. It is as if Micah saw in the fall of each town and the eventual captivity of the two kingdoms the final dissolution of the Davidic monarchy. Like David, the glory of Israel would come to Adullam." [Note: McComiskey, p. 408.]