Commentary on Joel Amos Obadiah Jonah Micah and Nahum John Calvin
JOHN CALVIN
the expression as ironical, --- that the glory, that is, the disgrace or the devastation of Israel, would come to Adullam. But what if we read it, in apposition, He shall come to Adullam, the glory of Israel? For Adullam was not obscure, as those interpreters imagine, whom I have mentioned, but it is named among the most celebrated cities after the return and restoration of the people. When, therefore, the whole country was laid waste, this city, with a few others, remained, as we read in the Nehemiah 11.
It might then be, that the Prophet called Adullam the glory of Israel; for it was situated in a safe place, and the inhabitants thought that they were fortified by a strong defense, and thus were not open to the violence of enemies. This meaning also may be probable; but still, as the glory of Israel may be taken ironically for calamity or reproach if any one approves more of this interpretation, it may be followed. I am, however, inclined to another, --- that the Prophet say, that the enemy would come to Adullam, which was the glory of Israel, 152 because that city was as it were in the recesses of Judea, so that an access to it by enemies was difÏcult. It may be also that some may think, that the recollection of its ancient history is here revived; for David concealed himself in its cave, and had it as his fortress. The place no doubt had, from that time, attained some fame; then this celebrity, as I have said, may be alluded to, when Adullam is said to be the glory of Israel. It follows ---
Micah 1:16
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. Decalvare et tondeas te super filiis delitiarum tuarum; dilata calvitium sicut aquila, quoniam migrarunt abs te.
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 {,}קרחיkorechi, implies as much as though the Prophet said ``Pluck, tear, pull off your hair.'' When afterwards he adds
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 153 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; 152Of all the various renderings of this clause, this is the most satisfactory, which is that of our own version. The substitution of "honor" for "glory," on the mere authority of the Targum, as is done by Newcome, is wholly indefensible.
At the same time, the most obvious and natural construction of the clause is the following, though its meaning is obscure; To Adullam shall come the glory of Israel. --- Ed.
153Or, "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.