Albert Barnes Commentary Micah 1:10

"Tell it not in Gath, weep not at all: at Beth-le-aphrah have I rolled myself in the dust." — Micah 1:10 (ASV)

Tell it not in Gath - Gath had probably now ceased to exist, or at least, to be of any significance. This shows how David’s elegy lived in the hearts of Judah, so that his words were used as a proverb (just as we do now, in whose ears it is yearly read), when, as with us, its original application was probably lost. True, Gath, itself reduced, might rejoice all the more maliciously over the sufferings of Judah. But David mentions it as a chief seat of Philistine strength; now its strength was gone.

The blaspheming of the enemies of God is the most grievous part of His chastisements. Therefore David prays, Let not my enemies exult over me (Psalms 25:2); and the sons of Korah, With a sword in my bones, my enemies reproach me, while they say daily to me, Where is your God? (Psalms 42:10); and Ethan, You have made all his enemies rejoice. Remember, Lord, the reproach of Your servant (Psalms 89:42, 50) — with which Your enemies have reproached, O Lord, with which they have reproached the footsteps of Your anointed. It is hard to part with home and country, to see all desolate that one has ever loved. But far, far above all, it is especially so if, in the disgrace and desolation, God’s honor seems to be injured.

The Jewish people was then God’s only home on earth. If it could be extinguished, who remained to honor Him? Victories over them seemed to their pagan neighbors to be victories over Him. He seemed to be dishonored externally because they had first dishonored Him internally. It is grievous to the Christian to see God’s cause hindered, His kingdom narrowed, and the empire of infidelity advanced. It is more grievous in one way, because he knows the price of souls for whom Jesus died. But the world is now the Church’s home. “The holy Church throughout all the world does acknowledge You!” Then, it was confined within a few miles of territory, and sad indeed it must have been for the prophet to see this too hemmed in. Tell it not in Gath, to the sons of those who, long ago, defied God.

Weep not at all - (Literally, weeping, weep not). Weeping is the quietest expression of grief. We speak of “weeping in silence.” Yet this also was too visible a sign of grief. Their weeping would be the joy and laughter of God’s enemies.

In the house of Aphrah - (probably, In Beth-leaphrah) roll yourself in the dust (Better, as the text, I roll myself in dust). The prophet chose unusual names, such as would associate themselves with the meanings he wished to convey, so that from then on the name itself might recall the prophecy. As if we were to say, “In Ashe I roll myself in ashes.” — There was an Aphrah near Jerusalem. It is more likely that Micah would refer to this than to the Ophrah in Benjamin (Joshua 18:23; 1 Samuel 13:17). He showed them, in his own person, how they should mourn: retired out of sight and hidden, as it were, in the dust. Jer. Rup.: “Whatever grief your heart may have, let your face have no tears; do not go forth, but, in the house of dust, sprinkle yourself with the ashes of its ruins.”

All the places subsequently spoken of were in Judah, whose sorrow and desolation are repeated in all of them.

It is one varied history of sorrow. The names of her cities suggest, either in contrast or by themselves, some note of evil and woe. This is true whether they were originally called from some gifts of God—such as Shaphir (beautiful; we have Fairford, Fairfield, Fairburn, Fairlight)—or conversely, from some defect, such as Maroth (Bitterness, probably from brackish water) or Achzib (lying, doubtless from a winter-torrent that failed in summer).

It is Judah’s history in all these instances, given in different traits. Her “beauty” was turned into shame. She found herself free neither to go forth nor to “abide.” She looked for good and found evil. The strong city (Lachish) was strong only to flee. She was like a brook that fails and deceives. Her inheritance (Mareshah) was inherited by others. She took refuge in dens and caves of the earth, yet even there she was found and bereft of her glory.

Therefore, in the end, without naming Judah, the prophet sums up her sorrows with one call to mourning.