The Prophet here assumes the character of a mourner, that he might more deeply impress the Israelites; for we have seen that they were almost insensible in their torpidity. It was therefore necessary that they should be brought to view the scene itself, that, seeing their destruction before their eyes they might be touched both with grief and fear. Lamentations of this kind are everywhere to be met with in the Prophets, and they ought to be carefully noticed; for we hence gather how great was the torpor of men, inasmuch as it was necessary to awaken them, by this form of speech, in order to convince them that they had to do with God: they would have otherwise continued to flatter themselves with delusions. Though indeed the Prophet here addresses the Israelites, we ought yet to apply this to ourselves; for we are not much unlike the ancient people: for however God may terrify us with dreadful threatening, we still remain quiet in our filth. It is therefore needful that we should be severely treated, for we are almost void of feeling. But the Prophets sometimes assumed mourning, and sometimes they were touched with real grief: for when they spoke of aliens and also of the enemies of the Church, they introduce these lamentations. When a mention is made of Babylon or of Egypt, they sometimes say, Behold, I will mourn, and my bowels shall be as a timbrel. The Prophets did not then really grieve; but, as I have said, they transferred to themselves the sorrows of others, and ever with this object, that they might persuade men that God's threatenings were not vain, and that God did not trifle with men when he declared that he was angry with them. But when the discourse was respecting the Church and the faithful, then the Prophets did not put on grief. The representation here is then to be taken in such a way as that we may understand that the Prophet was in real mourning, when he saw that a dreadful ruin was impending over the whole kingdom of Israel. For though they had perfidiously departed from the Law, they were yet a part of the holy race, they were the children of Abraham, whom God had received into favor. The Prophet, therefore, could not refrain from mourning unfeignedly for them. And the Prophet does here these two things, -- he shows the fraternal love which he entertained for the children of Israel, as they were his kindred, and a part of the chosen people, -- and he also discharges his own duty; for this lamentation was, as it were, the mirror in which he sets before them the vengeance of God towards men so extremely torpid. He therefore exhibits to them this representation, that they might perceive that God was by no means trifling with men, when he thus denounced punishment on the wicked and such as were apostates. Moreover, he speaks not of a common lamentation, but says, I will wail and howl, and then, I will go spoiled The word 'nvsh, shulal, some take as meaning one out of his mind or insane, as though he said, "I shall be now as one not possessed of a sound mind." But as this metaphor is rather unnatural, I prefer the sense of being spoiled; for it was the custom with mourners, as it is well known, to tear and to throw away their garments from them. I will then go spoiled and naked; and also, I will make wailing, not like that of men, but like the wailing of dragons: I will mourn, he says, as the ostriches are wont to do. In short, the Prophet by these forms of speech intimates, that the coming evil would by no means be of an ordinary kind: for if he adopted the usual manner of men, he could not have set forth the dreadfulness of God's vengeance that was impending. He afterwards subjoins, that the wounds vault be grievous; but he speaks as of what was present, Grievous, he says, are the wounds Grievous means properly full of grief; others render it desperate or incurable, but it is a meaning which suits not this place; for 'nvsh, anushe, means what we express in French by douloureuse. The wounds, then, are full of grief: for it came, (something is understood; it may suitably be referred to the enemy, or, what is more approved, to the slaughter) -- It came then, that is, the slaughter, [1] to Judah; it has reached to the gate of my people, even to Jerusalem itself. He says first, to Judah, speaking of the land; and then he confines it to the cities; for when the gates are closed up against enemies, they are forced to stop. But the Prophet says, that the cities would be no hindrance to the enemies to approach the very gates and even the chief city of Judah, that is, Jerusalem; and this, we know, was fulfilled. It is the same then as though he said that the whole kingdom of Israel would be so laid waste, that their enemies would not he content with victory, but would proceed farther and besiege the holy city: and this Sennacherib did. For after having subverted the kingdom of Israel, as though it was not enough to draw the ten tribes into exile, he resolved to take possession of the kingdom of Judah; and Jerusalem, as Isaiah says, was left as a tent. We hence see that the threatening of the Prophet Micah were not in vain. It now follows --

Footnotes

1 - Or rather the stroke before mentioned; for the true reading is no doubt mkth, her wound or her stroke, in the singular. Though there are but two MSS. which have this reading, yet the previous participle noun, 'nvsh, being singular, and the following verbs or participles being in the same number, favor this supposition. The corresponding word in the Septuagint is also in the singular number -- he plege autes, her stroke, stripe or scourge. -- Ed.

Therefore I will - Therefore I would
Wail - (properly, beat, that is, on the breast).
And howl - "Let me alone," he would say, "that I may vent my sorrow in all ways of expressing sorrow, beating on the breast and wailing, using all acts and sounds of grief." It is as we would say, "Let me mourn on," a mourning inexhaustible, because the woe too and the cause of grief was unceasing. The prophet becomes in words, probably in acts too, an image of his people, doing as they should do hereafter. He mourns, because and as they would have to mourn, bearing chastisement, bereft of all outward comeliness, an example also of repentance, since what he did were the chief outward tokens of mourning.
I will (would) go stripped - despoiled .
And naked - He explains the acts, that they represented no mere voluntary mourning. Not only would he, representing them, go bared of all garments of beauty, as we say "half-naked" but despoiled also, the proper term of those plundered and stripped by an enemy. He speaks of his doing, what we know that Isaiah did, by God's command, representing in act what his people should thereafter do. : "Wouldest thou that I should weep, thou must thyself grieve the first." Micah doubtless went about, not speaking only of grief, but grieving, in the habit of one mourning and bereft of all. He prolongs in these words the voice of wailing, choosing unaccustomed forms of words, to carry on the sound of grief.
I will make a wailing like the dragons - (jackals).
And mourning as the owls - (ostriches). The cry of both, as heard at night, is very piteous. Both are doleful creatures, dwelling in desert and lonely places. "The jackals make a lamentable howling noise, so that travelers unacquainted with them would think that a company of people, women or children, were howling, one to another."
"Its howl," says an Arabic natural historian , "is like the crying of an infant." "We heard them," says another , "through the night, wandering around the villages, with a continual, prolonged, mournful cry." The ostrich, forsaking its young Job 39:16, is an image of bereavement. Jerome: "As the ostrich forgets her eggs and leaves them as though they were not her's, to be trampled by the feet of wild beasts, so too shall I go childless, spoiled and naked." Its screech is spoken of by travelers as "fearful, aftrighting." : "During the lonesome part of the night they often make a doleful and piteous noise. I have often heard them groan, as if they were in the greatest agonies."
Dionysius: "I will grieve from the heart over those who perish, mourning for the hardness of the ungodly, as the Apostle had Romans 9:1 great heaviness and continual sorrow in his heart for his brethren, the impenitent and unbelieving Jews. Again he saith, "who is weak and I am not weak? Who is offended, and I burn not?" 2-Corinthians 11:29. For by how much the soul is nobler than the body, and by how much eternal damnation is heavier than any temporal punishment, so much more vehemently should we grieve and weep for the peril and perpetual damnation of souls, than for bodily sickness or any temporal evil."

I will make a wailing like the dragons - Newcome translates: -
I will make a wailing like the foxes, (or jackals),
And mourning like the daughters of the ostrich.
This beast, the jackal or shiagal, we have often met with in the prophets. Travellers inform us that its howlings by night are most lamentable; and as to the ostrich, it is remarkable for its fearful shrieking and agonizing groanings after night. Dr. Shaw says he has often heard them groan as if they were in the greatest agonies.

Therefore I will wail and howl, I will go stripped and naked,.... To his shut, putting off his upper garment; the rough one, such as the prophets used to wear; which he did as the greater sign of his mourning: sometimes, in such cases, they rent their garments; at other times they stripped themselves of them, and walked naked, as Isaiah did, Isaiah 20:3; he went about like a madman, one disturbed in his mind, bereft of his senses, because of the desolation coming upon Israel; and without his clothes, as such persons often do: so the word rendered "stripped" signifies, as the Jewish commentators observe. This lamentation, and with these circumstances, the prophet made in his own person, to show the reality and certainty of their ruin, and to represent to them the desolate condition they would be in, destitute of all good things, and to them with it; as well as to express the sympathy of his heart, and thereby to assure them that it was not out of ill will to them, or a spirit of revenge, that he delivered such a message: or this he did in the person of all the people, showing what they would do, and that this would be their case shortly. So the Targum,
"for this they shall wail and howl, and go naked among the spoilers;''
I will make a wailing like the dragons; as in their fight with elephants, at which time they make a hideous noise (n); and whose hissings have been very terrible to large bodies of men. Aelianus (o) speaks of a dragon in India, which, when it perceived Alexander's army near at hand, gave such a prodigious hiss and blast, that it greatly frightened and disturbed the whole army: and he relates (p) of another, that was in a valley near Mount Pellenaeus, in the isle of Chios, whose hissing was very terrible to the inhabitants of that place; and Bochart (q) conjectures that this their hissing is here referred to; and who observes of the whale, that it has its name from a word in the Hebrew tongue, which signifies to lament; and which word is here used, and is frequently used of large fishes, as whales, sea calves, dolphins, &c. which make a great noise and bellowing, as the sea calf; particularly the balaena, which is one kind of a whale, and makes such a large and continued noise, as to be heard at the distance of two miles, as Rondeletius (r) says; and dolphins are said to make a moan and groaning like human creatures, as Pliny (s) and Solinus (t) report: and Peter Gillius relates, from his own experience, that lodging one night in a vessel, in which many dolphins were taken, there were such weeping and mourning, that he could not sleep for them; he thought they deplored their condition with mourning, lamentation, and a large flow of tears, as men do, and therefore could not help pitying their case; and, while the fisherman was asleep, took that which was next him, that seemed to mourn most, and cast it into the sea; but this was of no avail, for the rest increased their mourning more and more, and seemed plainly to desire the like deliverance; so that all the night he was in the midst of the most bitter moaning: wherefore Bochart, who quotes these instances, elsewhere (u) thinks that the prophet compares his mourning with the mourning of these creatures, rather than with the hissing of dragons. Some (w) think crocodiles are here meant; and of them it is reported (x), that when they have eaten the body of a creature, which they do first, and come to the head, they weep over it with tears; hence the proverb of crocodiles tears, for hypocritical ones; but it cannot well be thought, surely, that the prophet would compare his mourning to that of such a creature. The learned Pocock thinks it more reasonable that the "jackals" are meant, called by the Arabians "ebn awi", rather than dragons; a creature of a size between a fox and a wolf, or a dog and a fox, which makes a dreadful howling in the night; by which travellers, unacquainted with it, would think a company of women or children were howling, and goes before the lion as his provider;
and mourning as the owls; or "daughters of the owl" (y); which is a night bird, and makes a very frightful noise, especially the screech owl. The Targum interprets it of the ostrich (z); and it may be meant either of the mourning it makes when its young are about to be taken away, and it exposes itself to danger on their account, and perishes in the attempt. Aelianus (a) reports that they are taken by sharp iron spikes fixed about their nest, when they are returning to their young, after having been in quest of food for them; and, though they see the shining iron, yet such is their vehement desire after their young, that they spread their wings like sails, and with great swiftness and noise rush into the nest, where they are transfixed with the spikes, and die: and not only Vatablus observes, that these creatures have a very mournful voice; but Bochart (b) has shown, from the Arabic writers, that they frequently cry and howl; and from John de Laet, who affirms that those in the parts about Brazil cry so loud as to be heard half a mile; and indeed they have their name from crying and howling. The Targum renders it by a word which signifies pleasant; and so Onkelos on Leviticus 11:16, by an antiphrasis, because its voice is so very unpleasant. Or, since the words may be rendered, "the daughters of the ostrich" (c), it may be understood of the mourning of its young, when left by her, when they make a hideous noise and miserable moan, as some observe (d).
(n) Aelian. de Animal. l. 6. c. 22. Plin. Nat. Hist. l. 8. c. 11. (o) Ib. l. 15. c. 21. (p) Ib. l. 16. c. 39. (q) Hierozoic. par. 2. l. 3. c. 14. col. 437. (r) Apud Bochart. ib. par. 1. l. 1. c. 7. col. 47. (s) Nat. Hist. l. 9. c. 9. (t) Polyhistor. c. 22. (u) Ut supra, (Hierozoic. par. 2. l. 3. c. 14.) col. 48. (w) Ludolphus apud Burkium in loc. (x) Vid. Frantzii Hist. Animal. Sacr. par. 1. c. 26. sect. 2. (y) "ut filiae ululae", Piscator, Burkius; "instar filiarum. ululae", Cocceius. So Montanus. (z) So the Vulgate Latin, Munster, Pagninus, Drusius, Bochartus, and others. (a) De Animal. l. 14. c. 7. (b) Hierozoic. par. 2. l. 2. c. 14. col. c. 228. (c) "Filiarum struthionis", Pagninus; "juvenes struthiones", Tigurine version. (d) Vid. Frantz. Hist. Animal. Sacr. par. 2. c. 2. p. 339, 342.

The prophet laments that Israel's case is desperate; but declare it not in Gath. Gratify not those that make merry with the sins or with the sorrows of God's Israel. Roll thyself in the dust, as mourners used to do; let every house in Jerusalem become a house of Aphrah, "a house of dust." When God makes the house dust it becomes us to humble ourselves to the dust under his mighty hand. Many places should share this mourning. The names have meanings which pointed out the miseries coming upon them; thereby to awaken the people to a holy fear of Divine wrath. All refuges but Christ, must be refuges of lies to those who trust in them; other heirs will succeed to every inheritance but that of heaven; and all glory will be turned into shame, except that honour which cometh from God only. Sinners may now disregard their neighbours' sufferings, yet their turn to be punished will some come.

Therefore I will wail--The prophet first shows how the coming judgment affects himself, in order that he might affect the minds of his countrymen similarly.
stripped--that is, of shoes, or sandals, as the Septuagint translates. Otherwise "naked" would be a tautology.
naked--"Naked" means divested of the upper garment (Isaiah 20:2). "Naked and barefoot," the sign of mourning (2-Samuel 15:30). The prophet's upper garment was usually rough and coarse-haired (2-Kings 1:8; Zac 13:4).
like the dragons--so JEROME. Rather, "the wild dogs," jackals or wolves, which wail like an infant when in distress or alone [MAURER]. (See on Job 30:29).
owls--rather, "ostriches," which give a shrill and long-drawn, sigh-like cry, especially at night.

The judgment will not stop at Samaria, however, but spread over Judah. The prophet depicts this by saying that he will go about mourning as a prisoner, to set forth the misery that will come upon Judah (Micah 1:8, Micah 1:9); and then, to confirm this, he announces to a series of cities the fate awaiting them, or rather awaiting the kingdom, by a continued play upon words founded upon their names (Micah 1:10-15); and finally he summons Zion to deep mourning (Micah 1:16). Micah 1:8. "Therefore will I lament and howl, I will go spoiled and naked: I will keep lamentation like the jackals, and mourning like the ostriches. Micah 1:9. For her stripes are malignant; for it comes to Judah, reaches to the gate of my people, to Jerusalem." על־זאת points back to what precedes, and is then explained in Micah 1:9. The prophet will lament over the destruction of Samaria, because the judgment which has befallen this city will come upon Judah also. Micah does not speak in his own name here as a patriot (Hitzig), but in the name of his nation, with which he identifies himself as being a member thereof. This is indisputably evident from the expression אילכה שׁילל וערום, which describes the costume of a prisoner, not that of a mourner. The form אילכה with י appears to have been simply suggested by אילילה. שׁילל is formed like הידד in Isaiah 16:9-10, and other similar words (see Olshausen, Gramm. p. 342). The Masoretes have substituted שׁלל, after Job 12:17, but without the slightest reason. It does not mean "barefooted," ἀνυπόδετος (lxx), for which there was already יחף in the language (2-Samuel 15:30; Isaiah 20:2-3; Jeremiah 2:25), but plundered, spoiled. ערום, naked, i.e., without upper garment (see my comm. on 1-Samuel 19:24), not merely vestitu solido et decente privatus. Mourners do indeed go barefooted (yâchēph, see 2-Samuel 15:30), and in deep mourning in a hairy garment (saq, 2-Samuel 3:31; Genesis 37:34, etc.), but not plundered and naked. The assertion, however, that a man was called ̀ârōm when he had put on a mourning garment (saq, sackcloth) in the place of his upper garment, derives no support from Isaiah 20:2, but rather a refutation. For there the prophet does not go about ‛ârōm veyâchēph, i.e., in the dress of a prisoner, to symbolize the captivity of Egypt, till after he has loosened the hairy garment (saq) from his loins, i.e., taken it off. And here also the plundering of the prophet and his walking naked are to be understood in the same way. Micah's intention is not only to exhibit publicly his mourning fore the approaching calamity of Judah, but also to set forth in a symbolical form the fate that awaits the Judaeans. And he can only do this by including himself in the nation, and exhibiting the fate of the nation in his own person. Wailing like jackals and ostriches is a loud, strong, mournful cry, those animals being distinguished by a mournful wail; see the comm. on Job 30:29, which passage may possibly have floated before the prophet's mind. Thus shall Judah wail, because the stroke which falls upon Samaria is a malignant, i.e., incurable (the suffix attached to מכּותיה refers to Shōmerōn, Samaria, in Micah 1:6 and Micah 1:7. For the singular of the predicate before a subject in the plural, see Ewald, 295, a, and 317, a). It reaches to Judah, yea, to Jerusalem. Jerusalem, as the capital, is called the "gate of my people," because in it par excellence the people went out and in. That עד is not exclusive here, but inclusive, embracing the terminus ad quem, is evident from the parallel "even to Judah;" for if it only reached to the border of Judah, it would not have been able to come to Jerusalem; and still more clearly so from the description in Micah 1:10. The fact that Jerusalem is not mentioned till after Judah is to be interpreted rhetorically, and not geographically. Even the capital, where the temple of Jehovah stood, would not be spared.

Therefore - Because of those dreadful slaughters in Israel and Samaria. And naked - As one that in bitterness of passion hath cast off his upper garment. Dragons - Or rather, Jackals, which haunt desolate places, and make a great and hideous noise by night.