12<\/strong>. Maroth<\/em> ] The name might mean Bitternesses, i.e. ‘perfect grief.’ Comp. Rth 1:20<\/span>, ‘Call me Mara, for the Lord hath made it bitter unto me,’ i.e. hath grieved me.<\/p>\n waited carefully<\/em> ] Rather, hath been in pain<\/strong>.<\/p>\n for good<\/em> ] i.e. for the good of liberty which it has lost.<\/p>\n but evil came down<\/em> ] Rather, for evil is come down<\/strong>.<\/p>\n unto the gate of Jerusalem<\/em> ] It is the ‘great gate’ spoken of thus by Sennacherib in his boastful inscription, ‘the exit of the great gate of his city I caused (them) to break through’ (Taylor’s cylinder, Colossians 3<\/span>. lines 22, 23). Sargon, however, is probably the Assyrian king referred to by the prophet, as also by Isaiah in a parallel passage (Isa 22:7<\/span>), “the horsemen [of the enemy] set themselves in array towards the gate” (this is the correct rendering).<\/p>\n For the inhabitant of Maroth – <\/B>(bitterness) waited carefully for good She waited carefully for the good which God gives, not for the Good which God is. She looked, longed for, good, as men do; but therewith her longing ended. She longed for it, amid her own evil, which brought Gods judgments upon her. Maroth is mentioned here only in Holy Scripture, and has not been identified. It too was probably selected for its meaning. The inhabitant of bitternesses, she, to whom bitternesses, or, it may be, rebellions, were as the home in which she dwelt, which ever encircled her, in which she reposed, wherein she spent her life, waited for good! Strange contradiction! yet a contradiction, which the whole un-Christian world is continually en acting; nay, from which Christians have often to be awakened, to look for good to themselves, nay, to pray for temporal good, while living in bitternesses, bitter ways, displeasing to God. The words are calculated to be a religious proverb. Living in sin, as we say, dwelling in bitternesses, she looked for good! Bitternesses! for it is Jer 2:19<\/span> an evil thing and bitter, that thou hast forsaken the Lord thy God, and that My fear is not in thee.<\/P> But evil came down from the Lord unto the gate of Jerusalem – <\/B>It came, like the sulphur and fire which God rained upon Sodom and Gomorrah, but as yet to the gate of Jerusalem, not upon itself. : Evil came down upon them from the Lord, that is, I was grieved, I chastened, I brought the Assyrian upon them, and from My anger came this affliction upon them. But it was removed, My Hand prevailing and marvelously rescuing those who worshiped My Majesty. For the trouble shall come to the gate. But we know that Rabshakeh, with many horsemen, came to Jerusalem and all-but touched the gates. But he took it not. For in one night the Assyrian was consumed. The two fors are seemingly coordinate, and assign the reasons of the foreannounced evils, Mic 1:3-11<\/span> on mans part and on Gods part. On mans part, in that he looked for what could not so come, good: on Gods part, in that evil, which alone could be looked for, which, amid mans evil, could alone be good for man, came from Him. Losing the true Good, man lost all other good, and dwelling in the bitterness of sin and provocation, he dwelt indeed in bitterness of trouble.<\/P> <\/p>\n Verse 12<\/span>. The inhabitant of Maroth<\/B><\/I>] There was a city of a similar name in the tribe of Judah, Jos 15:59<\/span>.<\/P> <\/p>\n For; yet, or certainly, as the Hebrew particle is often to be rendered. <\/P> The inhabitant; one put for all, because all should fare alike. <\/P> Maroth: some say it is by transposing the letters put for Ramoth; others say it is, as the word imports, the grieving, imbittered cities; others take it for the proper name of some lesser place in Judah. <\/P> Waited carefully; long, earnestly, and patiently. <\/P> For good; for peace, prosperity, and what might make them happy. <\/P> Evil; of trouble, sword, famine, and pestilence, all sorts of evil comprised in this one: <\/P> Came down, in mighty tempests, or as a sweeping rain. <\/P> From the Lord; by his special command and charge, and as a punishment inflicted on them from heaven. <\/P> Unto the gate of Jerusalem; the flood of affliction by the Assyrian swallowed up other towns and cities, and swelled high to the head city Jerusalem, as partly by Sennacheribs invasion, but more fully by Nebuchadnezzars besieging and taking Jerusalem, and carrying the citizens captive to Babylon. <\/P> <\/p>\n 12. Maroth<\/B>possibly the sameas Maarath (Jos 15:59<\/span>). Perhapsa different town, lying between the previously mentioned towns andthe capital, and one of those plundered by Rab-shakeh on his way toit. <\/P> waited carefully forgood<\/B>that is, for better fortune, but in vain [CALVIN].GESENIUS translates, “isgrieved<\/I> for her goods,” “taken away” from her.This accords with the meaning of Maroth, “bitterness,” towhich allusion is made in “is grieved.” But the antithesisfavors English Version,<\/I> “waited carefully (that is,anxiously) for good,<\/I> but evil<\/I> came down.” <\/P> from the Lord<\/B>not fromchance.<\/I> <\/P> unto the gate ofJerusalem<\/B>after the other cities of Judah have been taken.<\/P><\/p>\n For the inhabitant of Maroth waited carefully for good<\/strong>,…. Or, “though [they] waited for good” r; expected to have it, yet the reverse befell them: or “verily [they were] grieved for good” s; for the good things they had lost, or were likely to lose; and which they had no more hope of, when they saw Jerusalem in distress. Grotius thinks, by transposition of letters, Ramoth is intended by Maroth, or the many Ramahs which were in Judah and Benjamin; but Hillerus t is of opinion that Jarmuth is meant, a city of Judah, Jos 15:35<\/span>; the word Maroth signifies “bitterness”; see Ru 1:20<\/span>; and, according to others, “rough places”; and may design the inhabitants of such places that were in great bitterness and trouble because of the invasion of the enemy, who before that had promised themselves good things, and lived in the expectation of them:<\/p>\n but evil came down from the Lord unto the gate of Jerusalem<\/strong>; meaning the Assyrian army under Sennacherib, which came into the land of Judea by the order, direction, and providence of God, like an overflowing flood; which spread itself over the land, and reached to the very gates of Jerusalem, which was besieged by it, and threatened with destruction: or “because evil came down”, c. that is, “because” of that, the inhabitants of Maroth grieved, or were in pain, as a woman in travail.<\/p>\n r “quamvis”. s “certe doluit propter bonum”, Vatablus “siquidem doluit”, Pagninus, Montanus; “quia doluit propter bonum”, Burkius. t Onomast. p. 87, 951.<\/p>\n The Prophet joins here another city even Maroth, and others also in the following verses. But in this verse he says, that Maroth would be in sorrow for a lost good. The verb חול, chul, means to grieve; and it has this sense here; for the Marothites, that is, the inhabitants of that city, would have to grieve for losing their property and their former happy condition. But as the verb means also to expect, some approve of a different exposition, that is, — that the inhabitants of the city Maroth would in vain depend on an empty and fallacious expectation, for they were doomed to utter destruction. In vain then will the inhabitant of Maroth expect or entertain hope; for an evil descends from Jehovah to the gate of the city. This view is very suitable, that is, that its hope will disappoint Maroth, since even the city of Jerusalem shall not be exempted. For though God had then by a miracle delivered the chief city, and its siege was raised through the intervention of an angel, when a dreadful slaughter, as sacred history records, took place; yet the city Maroth was not then able to escape vengeance. We now see the reason why this circumstance was added. Some give a harsher explanation, — that the citizens of Maroth were to be debilitated, or, as it were, demented. As this metaphor is too strained, I embrace the other, — that the citizens of Maroth would grieve for the loss of good, (72) or that they would vainly expect or hope, since they were already doomed to utter ruin, without any hope of deliverance. <\/p>\n But we must notice, that evil was nigh at hand from Jehovah, for he reminds them, that though the whole country would be desolated by the Assyrians, yet God would be the chief leader, since he would employ the work of all those who would afflict the people of Israel. That the Jews then, as well as the Israelites might know, that they had to do, not with men only, but also with God, the celestial Judge, the Prophet distinctly expresses that all this would proceed from Jehovah. He afterwards adds — <\/p>\n (72) Grieving is the idea commonly given to the verb here used. “ Dolebit, will grieve,” Grotius, — “ Parturit, travails,” Marckius, —”Pineth,” Henderson. Newcome, following the mere conjecture of Houbigant changes the original, and substitutes למות for לטוב, and gives this version, — “is sick unto death.” Not only is this wholly unwarranted, but it destroys the evident contrast there is in the verse — the good and the evil. — Ed. <\/p>\n (12) Waited carefully.<\/strong>There are various ways of arriving at the interpretation of the words, but the result is the same. The people of Maroth were in distress; they were grieved at the spoiling of their property; they longed for good, but evil was the Lords decree against Jerusalem.<\/p>\n 12<\/strong>. <\/strong> Maroth <\/strong> Means Bitternesses. <\/em> The place is entirely unknown; the context suggests that it was near Jerusalem. <\/p>\n Waiteth carefully <\/strong> R.V., “anxiously.” The derivation of the verb form is uncertain; the margin, tracing it to another root, translates, “is in travail for,” that is, is in pain and distress like a woman in childbirth. If the meaning “wait” is preferred a slight change in the form may be necessary. <\/p>\n For good <\/strong> Deliverance from distress, liberty; or, perhaps, the possessions which they have lost or are about to lose. The expression is somewhat peculiar, and the text may be in disorder; but Marti’s emendation, “How can Maroth expect anything good?” is no improvement.<\/p>\n Mic 1:12<\/span> b does not connect with Mic 1:12<\/span> a, as if it gave the cause of Maroth’s feelings, but with Mic 1:8<\/span>, giving another reason for the prophet’s lamentation in fact, the chief reason; the “evil,” that is, the calamity sent by Jehovah, will threaten the holy city itself. However, it is possible to read “yea” instead of “for” in the beginning of 12a and of 12b; then Mic 1:12<\/span> would be a continuation of the preceding verses, containing additional statements concerning the calamity about to fail. <\/p>\n Mic 1:12<\/span><\/em><\/strong>. <\/strong>For the inhabitant of Maroth waited, <\/em><\/strong>&c.<\/strong> For she who dwelleth in Maroth is sick even to death; because evil came down, <\/em>&c. See 2Ki 20:1<\/span>. A reason is here given why Beth-ezel, <\/em>or Jerusalem, could not assist Saphir; <\/em>because she herself was sick, and about to perish, unless God should deliver her by miracle, as he did, by destroying the Assyrian army. Jerusalem is called the inhabitant of Maroth, <\/em>or of rebellion, <\/em>by a similar use of words with that in the preceding verse; Jerusalem is therefore sick unto death, because the Lord hath brought the calamity even to her gate. See Houbigant. In the next verse the prophet foretels the siege of the city of Lachish. The first clause should be rendered, O thou inhabitant of Lachish, the chariot is bound to the horses: thou art the beginning, <\/em>&c. <\/p>\n Mic 1:12 For the inhabitant of Maroth waited carefully for good: but evil came down from the LORD unto the gate of Jerusalem.<\/p>\n Ver. 12. For the inhabitant of Maroth waited carefully for good<\/strong> ] Or, shall grieve for the good, viz. that he hath lost in the common calamity; grieve till he be heart sick, as Amo 6:6<\/span> , or wait till he faint, for “hope deferred maketh the heart sick,” Pro 13:12<\/span> . The name of this city is Maroth, that is, bitternesses; and bitter things shall befall her, see Rth 1:20<\/span> , because together with the good of piety, which she ought to have waited upon, she hath lost the good of prosperity, which in vain she hath waited for. “The expectation of the wicked is wrath,” Pro 11:23<\/span> . <\/p>\n <\/p>\n But evil came down from the Lord<\/strong> ] It is he that sends and sets the enemy to work; as Titus acknowledged, at the last destruction of Jerusalem, that he only lent his hands to the Divine justice. It was God that stirred up enemies to revolted Solomon. And Job descried God’s hand on the arms of the Sabean robbers.<\/p>\n Maroth waited carefully. The inhabitress of Bitter town bitterly grieved for her goods [taken from her]. <\/p>\n evil = calamity. Hebrew. ra’a’. App-44. <\/p>\n the LORD. Hebrew. Jehovah. App-4. Not by chance. <\/p>\n the gate of Jerusalem. In Taylor’s Cylinder, Sennacherib mentions his breaking of this gate (col. iii, lines 22:23). <\/p>\n Mic 1:12-16<\/p>\n WARNINGS TO JUDAH . . . Mic 1:12(b)-Mic 1:16<\/p>\n The warning of Micah to Judah, concerning the fall of Samaria and the northern kingdom, is that the punishment from the north is to extend through the Philistine plain to the gates of Jerusalem. In Mic 1:6-11 we saw the encroachment from Samarias viewpoint. In Mic 1:12-15 we see the invasion of the northern kingdom from the vantage point of several Judean towns which are so situated as to be in the path of Sargon. We might have expected the overthrow of the north to end at the boundary between Israel and Judah, but the conqueror was not so neat in his concerns. Certain towns which lay south of the border would, largely for reasons of topography, be taken along with the northern kingdom. Whatever the attitude of the southern kingdom toward this violation of its territory, it was in no position to do much about it. The cities mentioned are in the Philistine plain of Shephelah in northwestern Judah, and are the home territory of the prophet Micah. Moresheth-gath was Micahs home town. One can imagine the anguish of heart that came to the prophet as, in a vision, he saw the destruction of people and places filled with personal nostalgia and memories. The first of the cities of the Philistine plain mentioned is Maroth. The name means bitterness. The city is known in modern times as Unman. It is located in the hill country bordering the plain of Sephelah near Beth-anoth and Eltekon. (Cf. Jos 15:59) <\/p>\n Zerr: The swift beast (Mic 1:13) refers to the horse which is a swift animal and can draw a chariot with speed. The purpose of binding the chariot to this beast was to try to escape from the foe. This does not mean that any citys inhabitants could actually escape the foe, for God had decreed that all were to become captives. The statement is a prediction that when the invasion came the unhappy citizens would wish to flee away for safety. She is the beginning of the sin to the daughter of Zion. The pronoun she stands for the city of Lachish, a place of importance south of Jerusalem. According to 2Ki 18:14; 2Ki 18:17 and 2Ch 11:5; 2Ch 11:9, Lachish was among the first cities to take up with the corruptions of Jeroboam, leader of the revolt of the ten tribes from the government in Jerusalem. Such is the meaning of the italicized clause, and it also explains the statement, the transgressions of Israel were found in thee.<\/p>\n As with each of the cities and towns named here, there is a play on the literal meaning of the name Morath. The people of Morath (bitterness) are anxiously waiting for the good. There is no bitterness like that felt by those who wait in the path of an invading army, hoping against hope for the intervention of a delivering force. Since this is apparently the first city below the border and on Judean territory to be invaded, the citizenry would no doubt hope for the army of the southern kingdom to intervene on their behalf. In bitterness they waited eagerly for help (goodness) . . . but none came.<\/p>\n To those who stood in the path of the invader, it would seem that Sargon was the originator of their woes. The prophet sees otherwise. That which is to happen, which he has seen already happening in his vision, is come down from Jehovah. It is punishment, first for sin, and secondly for failing to heed the prophets.<\/p>\n The anxiety of the citizens of Morath over their own plight would be eclipsed by their awareness that Jerusalem itself was threatened.?<\/p>\n The next mentioned city in the line of march is Lachish. The literal meaning of Lachish is swift beast. Again there is a play on words in the original text. The inhabitants of Lachish (swift beast) are warned to hitch their swift steed to the chariot. There would be need for speed if any were to successfully flee before the invading host.<\/p>\n Lachish is located at the site of todays Tel-el-Hesey, about sixteen miles east of Gaza and slightly north. (Cf. Jos 15:39 and Jer 34:7) Her punishment is just, in that she was the beginning of sin to the daughter of Zion.<\/p>\n We are not sure in what sense Lachish was the beginning of sin. Some have thought this was one of Solomons chariot towns. (1Ki 9:19; 1Ki 10:26) If so, the people of Lachish would have been among the first in Israel to be introduced to the false sense of security which comes from the dependance upon military arms rather than upon the might of Jehovah.<\/p>\n It seems more likely that Lachish was the beginning of sin in that she had been among the first cities of the southern kingdom to participate in the newly minted idolatry of Jeroboam. (1Ki 12:16-29)<\/p>\n Whatever the reason, Micah makes Lachish responsible as the beginning of corruption and idolatry in Judah. The term daughter of Zion is a personification of all the people of Judah and of Jerusalem in particular. The implication is that Judah has been infected with Israels sin and that Lachish is the carrier.<\/p>\n Even though Lachish is a fortified city, Reoboam having made it so by surrounding it with double walls, battlements and towers, it would not escape the judgment of God at the hands of Sargon.<\/p>\n Micahs home town, Moresheth-gath, is next on the list of cities receiving the prophetic warning. It is difficult to know just who is being addressed in Mic 1:14(a). There is apparently no historic connection between Lachish and Moresheth-gath and so no reason apparent why such a statement should be directed to Lachish. It seems more likely that you must give parting gifts is directed to Judah who must watch another Judean town overrun in the downfall of the northern kingdom.<\/p>\n It was (and still is) customary in that part of the world for members of the family to bring goodbye gifts to a daughter who has been given in marriage, and especially to one whose marriage will take her to a far away place never to be seen again by her family. The goodbye to Moresheth-gath will be like that . . . permanent.<\/p>\n The literal meaning of Moresheth is possession, and again, in the giving of gifts, there is the play on words which is typical of this passage.<\/p>\n Achzib is mentioned, along with Mareshah, in Jos 15:44. It may be the Chezeb of Gen 38:5 and also the Cozeba of 1Ch 4:42. It is probably to be identified with modern Aen-Kezbah, situated eight miles north and east of Beit Jibrin in the Philistine plain.<\/p>\n The plural houses of Achzib, is taken by some to indicate two Achzibs. If so it would be translated the two Beth-Achzib. If this is true, the second Achzib is probably the one mentioned in Jos 21:29 and Jdg 1:13. It is located in Asher and situated at or near the present site of Ez-zib on the coast between Acco and Tyre.<\/p>\n As with the other locations mentioned here, the name Achzib is a play on words. The Hebrew form of the word is akhzabh, meaning a deceitful thing. It is applied in Jer 15:18 to a stream which seasonally dries up and which would deceive a weary traveler who expected to refresh himself. (Compare Job 6:15) So Achzib shall be a deceitful thing to the king of Israel. The members of the royal family, fleeing to the town or towns of Beth Ach-achzib will not find a way of escape or refreshment. It might be well to recall just here, that Sargon claims to have carried off only some 27,000 people from the northern kingdom. If so, it was the members of the royal family along with the social, political and cultural leaders. In this way the conquered people would be leaderless and unlikely to rebel. The flavor of fleeing royalty is found throughout the prophecies of the downfall of Israel. <\/p>\n Zerr: Mic 1:14, Give presents to [for” In the margin] Morcsheth-gath. Give presents Is a terra of military and political significance, meaning to make a formal surrender to another, or at least to acknowledge his superiority. This was another idolatrous place and the people of God were destined to give presents to the Assyrians Eor or because of their corrupt practices in this and other cities. Achzib shall be a lie. The last word is from AKZAB which Strong defines, falsehood; by implication treachery.” The kings of Israel had counted on this city and others like it for support, in times of national need. The prediction means that when the test comes they will fail the kings and will prove to be traitors.<\/p>\n In Mic 1:15 we again find the usual play on words; this time found in the use of yoresh, him that shall possess, with Mareshah, a possession. Jos 15:44 pictures Moreshah as located near Achzib. Archeologists identify it with a ruin called Merash near Beit-Jibrin . . . about one mile to the south. The Israelites had taken the city from the Canaanites. It will once more be possessed by a new possessor. Adullam identified with the ruins at present day Aid-el-ma, three miles southeast of Soco and northeast eight miles from Mareshah, is, in a sense, the high water mark of the invasion at the time of the fall of Israel. Later, the entire southern kingdom would fall to Sennacharib, but for the present, the Assyrian tide stops here.Adullam, as its location indicates, is in the lowlands of Judah (Jos 15:55) and is characterized by an abundance of caves. It was here that David had fled from Saul. (1Sa 22:1 -ff) <\/p>\n Zerr: Mic 1:15. An heir means one who will become the possessor of the place and that was to he the Assyrians, They were destined soon to invade this territory and take possession of the cities and put the inhabitants under subjection.<\/p>\n Now, centuries later, the same caves are to provide refuge for the northern nobility as they flee before the Assyrians. If there is to be a safe hiding place it will be here. So the glory of Israel i.e. the valuables which are to be hidden from foreign plunder, are to come to the caves of Adullam. Self-inflicted baldness was a symbol of mourning among the worshippers of Baal. (Amo 8:10, Isa 3:24) It is forbidden in the Law of Moses, Lev 19:27-28 and Deu 14:1) probably because it was associated with the surrounding paganism. The demand that those here receiving the punishment of Jehovah shear their heads and the heads of their children is repeated three times for emphasis. The punishment is essentially for worshipping pagan gods. The fitting form of mourning for such is the mourning practiced by the original worshippers of Baal.<\/p>\n The word eagle in the English translation is misleading. The bird referred to here is probably the Carrion Vulture which populates Egypt (where it was worshipped) and Palestine. Its head is completely bald in front, and has only a very thin covering in back. Micahs rebuke is vivid and scathing. <\/p>\n Zerr: 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.<\/p>\n The terrors of war have not changed. Insert new names for the towns and villages in this passage and we have a description of Europe cringing before Atilla the Hun, or Hitler . . . and of the people of the East trembling before the Japanese Imperial Army as it advances down the Pacific island chain toward Australia. Or, to make the allegory more contemporary yet . . . here is a picture of the Czech people shuddering as the Russian tanks roll by, or of Yugoslavia and Hungary bracing for a similar invasion.<\/p>\n The difference is that the invasion of Sargon and later of Sennacharib had been announced in advance by the prophets of God. They had been made aware that the pillage of war was their just punishment for having been unfaithful to God. Perhaps it is only this awareness that distinguishes them from more recent victims of conflict.<\/p>\n Questions<\/p>\n First Cycle<\/p>\n 1. What evidence does Micah give in the early verses of his book concerning Gods universal concern for all men?<\/p>\n 2. The term the people is used frequently to designate ____________.<\/p>\n 3. The term the nations indicates ____________ in contrast to the people.<\/p>\n 4. What long precedent does Micah have for his use of earth and all that therein is to call the whole world to listen to Gods indictment of His covenant people?<\/p>\n 5. ____________, Micahs contemporary, uses the same phrase.<\/p>\n 6. What two reasons are apparent for Gods concern that the earth and all that is in it hear His charge?<\/p>\n 7. Who is the star witness for the prosecution against Gods unfaithful people?<\/p>\n 8. Show how Stephens defense (Acts 7) seconds the accusation of Micah against the people.<\/p>\n 9. Discuss, in connection with Mic 1:2(c) – Mic 1:3(a), God is not an absentee God.<\/p>\n 10. What is signified by the term high places (Mic 1:3(b))?<\/p>\n 11. Discuss Micahs statement that the mountains shall melt and the valleys melt like wax. Mic 1:4<\/p>\n 12. The purifying wrath of God against the people is to be occasioned by ____________ and ____________.<\/p>\n 13. Trace the eight ways in which the name Israel is used historically in the Bible.<\/p>\n 14. What is meant by pre-exilic? by post exilic?<\/p>\n 15. Trace the Biblical history of the name Judah and its development into the word Jew.<\/p>\n 16. Describe the situation of the city of Samaria.<\/p>\n 17. How is Samaria the transgression of Jacob?<\/p>\n 18. How is Jerusalem the sin of Judah?<\/p>\n 19. Both Je and Baal mean ____________.<\/p>\n 20. Compare the sins of the northern and southern kingdoms.<\/p>\n 21. Why was Samaria to be first to feel Gods wrath?<\/p>\n 22. Discuss the significance of Samarias graven images.<\/p>\n 23. How is spiritual harlotry an apt allegory of idolatry?<\/p>\n 24. How does the lament of Mic 1:8 relate to our understanding that the God of the Old Testament is the same loving God as that of the New Testament?<\/p>\n 25. What is the purpose of the punishment promised by Micah?<\/p>\n 26. The warning of Micah to Judah is ____________.<\/p>\n 27. List the cities of the Philistine plains mentioned by Micah. Locate them on a map.<\/p>\n 28. Micahs home town was ____________.<\/p>\n 29. Why did Sargon carry off the social, political and cultural leaders of Israel?<\/p>\n 30. Self-inflicted baldness by the worshippers of Baal was a symbol of ____________.<\/p>\n Maroth: Rth 1:20 <\/p>\n waited carefully: or, was grieved, 1Sa 4:13, Job 30:26, Isa 59:9-11, Jer 8:15, Jer 14:19 <\/p>\n but: Mic 1:9, Isa 45:7, Amo 3:6 <\/p>\n Reciprocal: Isa 24:12 – General Jer 5:27 – so are Eze 7:25 – and they<\/p>\n Mic 1:12. Maroth was another town in Palestine that was destined to feel the sting of the Lords wrath. Waited carefully . . . evil came. The gist of this verse is virtually the same as the preceding one, and predicts that this was another city that was to be disappointed of its expectations regarding the continuance of its prosperity.<\/p>\n 1:12 For the inhabitant of Maroth waited carefully for good: but evil came down from the LORD unto the {m} gate of Jerusalem.<\/p>\n (m) For Rabshakeh had shut up Jerusalem, so that they could not send to help them.<\/p>\n Residents of Maroth, which sounds like the Hebrew word translated "bitterness," would become weak as they waited for help that would not come. Their expectation would become bitter because God would send calamity to the gates of Jerusalem. Before Sennacherib besieged Jerusalem in 701 B.C., he defeated 46 other towns in Judah (2 Kings 18-19). [Note: See D. W. Thomas, ed., Documents from Old Testament Times, p. 67, for Sennacherib’s account.] <\/span><\/p>\n For the inhabitant of Maroth waited carefully for good: but evil came down from the LORD unto the gate of Jerusalem. 12. Maroth ] The name might mean Bitternesses, i.e. ‘perfect grief.’ Comp. Rth 1:20, ‘Call me Mara, for the Lord hath made it bitter unto me,’ i.e. hath grieved me. waited carefully ] Rather, … Continue reading “Exegetical and Hermeneutical Commentary of Micah 1:12”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22602","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22602","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22602"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22602\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22602"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22602"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22602"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"