But as for me, I am full of power by Yahweh’s Spirit, and of judgment, and of might, to declare to Jacob his disobedience, and to Israel his sin.
Parallel Translations
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But as for me, I am full of power by Yahweh’s Spirit, and of judgment, and of might, to declare to Jacob his disobedience, and to Israel his sin.
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But truly I am full of power by the spirit of the LORD, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin.
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But I truly am full of power by the spirit of the LORD, and of justice, and of might, to declare unto Jacob his transgression, and to Israel his sin.
Cross-references (24)
Passages linked to Micah 3:8 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 58:1 “Cry aloud! Don’t spare! Lift up your voice like a trumpet! Declare to my people their disobedience, and to the house of Jacob their sins.
- 1 Corinthians 2:12-13 But we received not the spirit of the world, but the Spirit which is from God, that we might know the things that were freely given to us by God. We also speak these things, not in words which man’s wisdom teaches, but which the Holy Spirit teaches, comparing spiritual things with spiritual things.
- 1 Corinthians 2:4 My speech and my preaching were not in persuasive words of human wisdom, but in demonstration of the Spirit and of power,
- Isaiah 11:2-3 Yahweh’s Spirit will rest on him: the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Yahweh. His delight will be in the fear of Yahweh. He will not judge by the sight of his eyes, neither decide by the hearing of his ears;
- Job 32:18 For I am full of words. The spirit within me constrains me.
- Jeremiah 15:19-21 Therefore Yahweh says, “If you return, then I will bring you again, that you may stand before me; and if you take out the precious from the vile, you will be as my mouth. They will return to you, but you will not return to them. I will make you to this people a fortified bronze wall. They will fight against you, but they will not prevail against you; for I am with you to save you and to deliver you,” says Yahweh. “I will deliver you out of the hand of the wicked, and I will redeem you out of the hand of the terrible.”
- Ezekiel 16:2 “Son of man, cause Jerusalem to know her abominations;
- Ezekiel 43:10 “You, son of man, show the house to the house of Israel, that they may be ashamed of their iniquities; and let them measure the pattern.
- Acts 4:8-12 Then Peter, filled with the Holy Spirit, said to them, “You rulers of the people, and elders of Israel, if we are examined today concerning a good deed done to a crippled man, by what means this man has been healed, may it be known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, this man stands here before you whole in him. He is ‘the stone which was regarded as worthless by you, the builders, which has become the head of the corner.’ There is salvation in no one else, for there is no other name under heaven that is given among men, by which we must be saved!”
- Acts 7:54-57 Now when they heard these things, they were cut to the heart, and they gnashed at him with their teeth. But he, being full of the Holy Spirit, looked up steadfastly into heaven and saw the glory of God, and Jesus standing on the right hand of God, and said, “Behold, I see the heavens opened, and the Son of Man standing at the right hand of God!” But they cried out with a loud voice and stopped their ears, then rushed at him with one accord.
- Acts 18:9-11 The Lord said to Paul in the night by a vision, “Don’t be afraid, but speak and don’t be silent; for I am with you, and no one will attack you to harm you, for I have many people in this city.” He lived there a year and six months, teaching the word of God among them.
- Jeremiah 1:18 For, behold, I have made you today a fortified city, an iron pillar, and bronze walls against the whole land, against the kings of Judah, against its princes, against its priests, and against the people of the land.
- Jeremiah 20:9 If I say, I will not make mention of him, or speak any more in his name, then there is in my heart as it were a burning fire shut up in my bones. I am weary with holding it in. I can’t.
- Ezekiel 3:14 So the Spirit lifted me up, and took me away; and I went in bitterness, in the heat of my spirit; and Yahweh’s hand was strong on me.
- Ezekiel 20:4 “Will you judge them, son of man? Will you judge them? Cause them to know the abominations of their fathers.
- Ezekiel 22:2 “You, son of man, will you judge? Will you judge the bloody city? Then cause her to know all her abominations.
- Matthew 7:29 for he taught them with authority, and not like the scribes.
- Acts 4:19-20 But Peter and John answered them, “Whether it is right in the sight of God to listen to you rather than to God, judge for yourselves, for we can’t help telling the things which we saw and heard.”
- Acts 7:51-52 “You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. Which of the prophets didn’t your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers.
- Acts 13:9-12 But Saul, who is also called Paul, filled with the Holy Spirit, fastened his eyes on him, and said, “You son of the devil, full of all deceit and all cunning, you enemy of all righteousness, will you not cease to pervert the right ways of the Lord? Now, behold, the hand of the Lord is on you, and you will be blind, not seeing the sun for a season!” Immediately a mist and darkness fell on him. He went around seeking someone to lead him by the hand. Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord.
- Jeremiah 6:11 Therefore I am full of Yahweh’s wrath. I am weary with holding it in. “Pour it out on the children in the street, and on the assembly of young men together; for even the husband with the wife will be taken, the aged with him who is full of days.
- Matthew 3:7-12 But when he saw many of the Pharisees and Sadducees coming for his baptism, he said to them, “You offspring of vipers, who warned you to flee from the wrath to come? Therefore produce fruit worthy of repentance! Don’t think to yourselves, ‘We have Abraham for our father,’ for I tell you that God is able to raise up children to Abraham from these stones. “Even now the ax lies at the root of the trees. Therefore every tree that doesn’t produce good fruit is cut down, and cast into the fire. I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you in the Holy Spirit. His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire.”
- Acts 18:5-6 But when Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ. When they opposed him and blasphemed, he shook out his clothing and said to them, “Your blood be on your own heads! I am clean. From now on, I will go to the Gentiles!”
- Mark 3:17 James the son of Zebedee; and John, the brother of James, (whom he called Boanerges, which means, Sons of Thunder);
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John Calvin 1540 · Public Domain Here Micah, in a courageous spirit, stands up alone…
Here Micah, in a courageous spirit, stands up alone against all the false teachers even when he saw that they were a large number, and that they appealed to their number, according to their usual practice, as their shield. Hence he says, I am filled with power by the Spirit of Jehovah This confidence is what all God’s servants should possess, that they may not succumb to the empty and vain boastings of those who subvert the whole order of the Church. Whenever then, God permits his pure truth to be corrupted by false teachers, and them to be popular among those high in honor, as well as the multitude, let this striking example be remembered by us, lest we be discouraged, lest the firmness and invincible power of the Holy Spirit be weakened in our hearts, but that we may proceed in the course of our calling, and learn to oppose the name of God to all the deceptions of men, if indeed we are convinced that our service is approved by him, as being faithful. Since, then, Micah says, that he was filled with power, he no doubt stood, as it were, in the presence of the whole people, and alone pitched his camp against the whole multitude; for there were then false teachers going about every where, as the devil sows always seed enough, whenever God lets loose the reins. Though then their number was not small, yet Micah hesitated not to go forth among them: I, he says; there is stress to be laid on the pronoun אנכי, anki, — Ye despise me, being one man, and ye despise a few men; ye may think that I alone serve the Lord; but I am a match for a thousand, yea, for an innumerable multitude; for God is on my side, and he approves of my ministry as it is. from him, nor do I bring any thing to you but what he has commanded: It is then I.
He further expresses a fuller confidence by using the word אולם, aulam ; Verily, he says, I am filled with power. This “verily” or truly is opposed to those lofty boastings by which the false prophets were ever wont to attain a name and honor among the people. But Micah intimates that all that they uttered was only evanescent: “Ye are,” he says, “wonderful prophets; nay, ye are superior to the angels, if you are to be believed; but show that you are so in reality; let there be some proof by which your calling can be confirmed. There is no proof. It then follows, that ye are only men of wind, and not really spiritual: but there is really in me what ye boast of with your mouths.” And he says, that he was filled, that he might not be thought one of the common sort: and Micah no doubt shows here, on account of the necessity of the occasion, that he was not supplied with ordinary or usual power; for, according as God employs the labors of his servants, so is he present with them, and furnishes them with suitable protection. When any one is not exercised with great difficulties in discharging his office of teaching, a common measure of the Spirit is only necessary for the performance of his duties; but when any one is drawn into arduous and difficult struggles, he is at the same time especially strengthened by the Lord: and we see daily examples of this; for many simple men, who have never been trained up in learning, have yet been so endued by the celestial Spirit, when they came to great trials, that they have closed the mouths of great doctors, who seemed to understand all oracles. By such evidences God openly proves at this day, that he is the same now as when he formerly endued his servant Micah with a power so rare and so extraordinary. This then is the reason why he says, that he was filled with power.
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He afterwards adds, By the Spirit of Jehovah Here the Prophet casts aside every suspicious token of arrogance; lest he should seem to claim anything as his own, he says, that this power was conferred on him from above: and this circumstance ought to be particularly noticed. Though Micah rightly and justly claimed to himself the name of a teacher, he yet had nothing different from others before the world; for all his opponents discharged the same office, and obtained the same honor: the office was common to both parties. Micah was either alone, or connected with Isaiah and a few others. Since then he here dares to set up himself, we see that his call alone must be regarded; for we know how great is the propensity of Satan to oppose the kingdom of Christ, and also how proud and fierce are false teachers. Since then the rage of Satan is well known and the presumption of false teachers, there is no reason why the faithful should make much of mere naked titles: and when they, who lived at that time, declared, as Papists do at this day, that they had no discrimination nor judgment to know, whether of them ought to have been deemed impostors or the ministers of God, inasmuch as Micah was alone and they were many, and also that the others were prophets that at least they had the name and repute of being so, — what was to be done? This was the reason why I have said that this circumstance was worthy of special notice, — that though their vocation was common, yet as they had acted perfidiously, and Micah alone, or with few others, had faithfully performed what the Lord had commanded, he alone is to be deemed a Prophet and a teacher: in short, there is no reason for false prophets to set up against us a mere coveting, when they cannot prove that they are endued with the Spirit of God. Whosoever then desires to be deemed a servant of God, and a teacher in his Church, must have this seal which Micah here adduces; he must be endued with the Spirit of God; honor then will be given to God. But if any one brings nothing but the name, we see how vain before God it is.
He afterwards subjoins With judgment and courage. (fortitudine) By judgment, I have no doubt, he understands discernment, as this is also the common meaning of the word. He then adds courage These two things are especially necessary for all ministers of the word, — that is, to excel in wisdom, to understand what is true and right, and to be also endued with inflexible firmness, by which they may overcome both Satan and the whole world, and never turn aside from their course, though the devil may in all ways assail them. We hence see what these two words import. He had put כח, kech, first, power; but now he mentions גבורה, gebure, courage or magnanimity. By the term, power, he meant generally all the endowments, with which all who take upon them the office of teaching ought to be adorned. This qualification is then first required, and it is a general one: but Micah divides this power of the prophets into two kinds, even into wisdom or judgment, and into courage; and he did this, that they might understand what God intended: Let them excel in doctrine; and then that they may be confirmed, let them not yield to any gales that may blow, nor be overcome by threats and terrors; let them not bend here and there to please the world; in a word, let them not succumb to any corruptions: it is therefore necessary to add courage to judgment.
He then adds, To declare to Jacob his wickedness, and to Israel his sin. We here see that the Prophet did not hunt for the favor of the people. Had he courted their approbation, he must have soothed with flatteries those who sought flatteries; and were already seized with such hatred and malignant feelings, that they had rejected Micah. He must then have spoken softly to them, to please them; but this he did not do. “On the one hand,” he says, “these men sell to you their blessings and deceive you with the hope of peace; and, on the other, they denounce war, except their voracity is satisfied; and thus it is that they please you; for so ye wish, and ye seek such teachers as will promise you wine and strong drink: but I am sent to you for another purpose; for the Lord has not deposited flatteries with me, such as may be pleasant to you; but he has deposited reproofs and threatenings. I shall therefore uncover your crimes, and will not hesitate to condemn you before the whole world, for ye deserve to be thus treated.” We now perceive why the Prophet says, that he was endued with power to declare his wickedness to Jacob, etc.
But we hence learn how necessary it is for us to be supported by celestial firmness, when we have to do with insincere and wicked men; and this is almost the common and uniform lot of all God’s servants; for all who are sent to teach the word are sent to carry on a contest. It is therefore not enough to teach faithfully what God commands, except we also contend: and though the wicked may violently rise up against us, we must yet put on a brazen front, as it is said in Ezekiel 3:8, 9; nor must we yield to their fury, but preserve invincible firmness. Since then we have a contest with the devil, with the world, and with all the wicked, that we may faithfully execute our office, we must be furnished with this courage of which Micah speaks.
As I have already shown that God’s servants ought courageously to break through all those obstacles by which Satan may attempt either to delay or to force them backward; so also the doctrine taught here ought to be applied to all the godly: they ought wisely to distinguish between the faithful servants of God and impostors who falsely pretend his name. Then no one, who desires truly and from the heart to obey God, will be deceived; for the Lord will ever give the spirit of judgment and discrimination. And the reason why at this day many miserable souls are led to endless ruin is, because they either shut their eyes, or willfully dissemble, or designedly involve themselves in such subterfuges as these, — “I cannot form any judgment; I see on both sides learned and celebrated men, at least those who are in some repute and esteem: some call me to the right hand, and others to the left, where am I to retake myself? I therefore prefer to close my mouth and my ears.” Thus many, seeking a cloak for their sloth, often manifest their ignorance: for we see that the eyes must be opened when the Lord exercises and tries our faith: and he suffers discords and contentions to arise in the Church that some may choose this, and others that. Though God then relaxes the reins of Satan, that contests and turmoils of this kind may be excited in the Church, there is yet no excuse for us, if we follow not what the Lord prescribes; for he will ever guide us by his Spirit, provided we foster not our own slothfulness. It follows—
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain The Prophet being assured of his vocation by the…
The Prophet being assured of his vocation by the Spirit of God, setteth himself alone against all the wicked, showing how God both gave him gifts, ability and knowledge, to discern between good and evil, and also constancy to reprove the sins of the people, and not to flatter them.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Mic 3:8 But truly I am full of power…
Mic 3:8 But truly I am full of power by the spirit of the LORD, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin.
Ver. 8. But truly I am full of power] But doth it become the prophet thus to praise himself? Laus proprio sordescit in ore: and those who vaunt most have often the least courage; as those creatures who have the greatest hearts of flesh are the most timorous; as the stag, panther, hare. For answer, it must be considered that the prophet speaketh not here of his own good parts, out of a vain glorious humour (it was enough for him that he was "all glorious within," Psa 45:13, virtusque sue contenta theatre est), but to separate himself from those false prophets aforementioned, and to assert his calling by his qualifications, as doth likewise St Paul, 2Co 12:1-13, to those who sought a proof of Christ speaking in him. The word rendered But, truly signifies, All which notwithstanding: q.d. Albeit there is such a general defection from God, and such unfaithfulness in the prophets of these times, yet I am full of power, lively and lusty, vigorous and vivacious.
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By the spirit of the Lord] That noble spirit, as David calleth him, Psa 51:12, that spirit "of power, of love, and of a sound mind" (as Paul, 2Ti 1:7), that putteth spiritual mettle into the soul, and steeleth it against all opposition. And truly if the Spirit put not vigour into us how dead and fiat are our duties and all ordinances, like liquor that hath lost its spirits! there is as much difference many times as between cold water and aqua vitae, water of life.
And of judgment] To discern things that differ, to time a word, as the prophet Isaiah hath it, Isa 50:4, and to teach things profitable and proper to my auditors (not as he in the emblem, that gave straw to the dog and a bone to the ass; or as those false prophets, who spake good of evil and evil of good), and wisely to distinguish between law and gospel in praxi; which whoso can do let him thank God, saith Luther, and let him know that he is a divine indeed; gratias agat Deo, et sciat se esse Theologum (Luth.).
And of might] Or, of manhood, virtue, prevalence against an adversary, patience under whatsoever cross occurrences for the truth’s sake, and for my plain dealing. A minister had need be a man every inch of him; and to play the man ανδριζεσθε, 1Co 16:13, yea, as the good soldier of Jesus Christ, to suffer hardship; being "strong in the Lord, and in the power of his might." He must be like the diamond in the high priest’s breastplate for hardness and hardiness, as of Athanasius Nazianzen testifieth that he was Magnes et Adamas, both a lodestone, for his loveliness and humility, and an adamant, for his resolute stoutness and magnanimity against those that were evil.
To declare unto Jacob his transgression, and to Israel his sin] To tell them of their wickedness with the same liberty that they commit it. See here the true picture of a preacher, both how he must be gifted, and how deeded. A thankless office it is with the world to be thus bold and busy; and very many ministers affect to be counted no meddlers: they think it enough to preach toothless truths, and not to incur the displeasure of people by telling them of their transgressions and God’s judgments. But this is not the garb and guise of those that are sent and gifted by God. See Eze 3:1-27 Eze 33:1-33
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain But truly, notwithstanding this shame and silence covering these…
But truly, notwithstanding this shame and silence covering these false prophets, yet, saith Micah,
I am full of power; courage, vivacity, and ability, becoming a prophet of God.
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By the Spirit of the Lord; not from himself, but from the Spirit of God given to him, and duly qualifying him to the faithful discharge of the prophetic office; and without fear, flattery, by-respects, or self-seeking, I have already, and still do, and will declare the sins, duties, and dangers of this people, that they may repent and be saved, or my God may be justified when he judgeth, and this people may know the difference between a false and true prophet.
And of judgment; a spirit of judgment to discern aright times and seasons, to discern right from wrong, truth from lies, and pure worship of God from idolatry, and what are the consequents of all these to a people who decline from the way of truth and purity, or adhere to it.
And of might; resolution, undaunted in speaking God’s word to the greatest of men; as I have dared, I still do dare to tell the heads of Jacob and princes of Israel what they do against God, and what God will do against them.
To declare unto Jacob his transgression; with impartial reproofs, with severe menaces from God, to preach against Jacob’s transgressions.
And to Israel his sin; the same repeated. All the twelve tribes have sinned, and God will visit.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Here, I. The prophet experiences a divine power going…
Here, I. The prophet experiences a divine power going along with him in his work, and he makes a solemn profession and protestation of it, as that which would justify him, and bear him out, in his plain dealing with the princes and rulers. He would not, he durst not, make thus bold with the great men, but that he was carried out to do it by a prophetical impulse and impression. It was not he that said it, but God by him, and he could not but speak the word that God put into his mouth. It comes in likewise by way of opposition to the false prophets, who were full of shame when they lived to see themselves proved liars, and who never had courage to deal faithfully with the people, but flattered them in their sins; they were sensual, not having the Spirit, but truly (says Micah) I am full of power by the Spirit of the Lord, Mic 3:8. Having in himself an assurance of the truth of what he said, he said it with assurance. Compare him with those false prophets, and you will say, There is no comparison between them. What is the chaff to the wheat? Jer 23:28. What is painted fire to real fire? Observe here, 1. What the qualifications were with which this prophet was endured: He was full of power, and of judgment, and of might; he had an ardent love to God and to the souls of men, a deep concern for his glory and their salvation, and a flaming zeal against sin. He had likewise courage to reprove it and witness against it, not fearing the wrath either of great men or of great multitudes; whatever difficulties or discouragements he met with, they did not deter him nor drive him from his work; none of these things moved him. And all this was guided by judgment and discretion; he was a man of wisdom as well as courage; in all his preaching there was light as well as heat, and a spirit of wisdom as well as of zeal. Thus was this man of God thoroughly furnished for every good word he had to say, and every good work he had to do. Those he preached to could not but perceive him to be full both of power and judgment, for they found both their understandings opened and their hearts made to burn within them, with such evidence and demonstration, and with such power, did the word come from him. 2. Whence he had these qualifications, not from and of himself, but he was full of power by the Spirit of the Lord. Knowing that it was indeed the Spirit of the Lord that was in him, and spoke by him, that it was a divine revelation that he delivered, he spoke it boldly, and as one having authority, set his face as a flint, knowing he should be justified and borne out in what he said, Isa 50:7, Isa 50:8. Note, Those who act honestly may act boldly; and those who are sure that they have a commission from God need not be afraid of opposition from men. Nay, he had not only a Spirit of prophecy, which was the ground of his boldness, but the Spirit of sanctification endued him with the boldness and wisdom which were requisite for him. It was not in any strength of his own that he was strong; for who is sufficient for these things? but in the Lord, and in the power of his might; for from him all our sufficiency is. Are we full of power at any time, for that which is good? It is purely by the Spirit of the Lord, for of ourselves we are weak as water; it is the God of Israel that gives strength and power both to his people and to his ministers. 3. What use he made of these qualifications - this judgment and this power; he declared to Jacob his transgression and to Israel his sin. If transgression be found in Jacob and Israel, they must be told of it, and it is the business of God's prophets to tell them of it, to cry aloud and not to spare, Isa 58:1. Those who come to hear the word of God must be willing to be told of their faults, and must not only give their ministers leave to deal plainly and faithfully with them, but take it kindly, and be thankful; but, since few have meekness enough to receive reproof, those have need of a great deal of boldness who are to give reproofs, and must pray for a spirit both of wisdom and might.
II. The prophet exerts this power in dealing with the heads of the house of Jacob, both the princes and the prophets, whom he had drawn up a high charge against in the former part of the chapter. He repeats the summons of their attendance and attention (Mic 3:9), the same that we had Mic 3:1, directing himself to the princes of the house of Israel, yet he means those of Judah; for it appears (Jer 26:18, Jer 26:19, where Mic 3:12 is quoted) that this was spoken in Hezekiah's kingdom; but, the ten tribes being gone into captivity, Judah is all that is now left of Jacob and Israel. The prophet speaks respectfully to them (hear, I pray you) and gives them their titles of heads and princes. Ministers must be faithful to great men in reproving them for their sins, but they must not be rude and uncivil to them. Now observe here,
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1. The great wickedness that these heads of the house of Jacob were guilty of, princes, priest, and prophets; in short, they were covetous and prostituted their offices to their love of money. (1.) The princes abhorred all judgment; they would not be governed by any of its laws, either in their own practice or in passing sentence upon appeals made to them; they perverted all equity, and scorned to be under the direction or correction of justice, when it could not be made pliable to their secular interests. When, under pretence of doing right, they did the most palpable wrongs, then they perverted equity, and made it serve a purpose contrary to the intention of the founder of magistracy and fountain of power. It is laid to their charge (Mic 3:10) that they build up Zion with blood. "They pretend, in justification of their extortion and oppressions, that they build up Zion and Jerusalem; they add new streets and squares to the holy cities, and adorn them; they establish and advance the public interests both in church and state, and think that therein they do God and Israel good service. But it is with blood and with iniquity, and therefore it cannot prosper; nor will their intentions of good to the city of God justify their contradictions to the law of God." Those mistake who think that a burning zeal for holy church, and the propagating of the faith, will serve to consecrate robberies and murders, massacres and depredations; no, Zion's walls owe those no thanks that build them up with blood and iniquity. The sin of man works not the righteousness of God. "The office of the princes is to judge upon appeals made to them; but they judge for reward (Mic 3:11); they give judgment on the side of those that give the bribe; the most righteous cause shall not be carried without a fee, and for a fee the most unrighteous cause shall be carried." Miserable is the people's case when the judge's enquiry upon a cause is not, "What is to be done in it?" but, "What is to be got by it?" (2.) The priests' work was to teach the people, and for that the law had provided them a very honourable comfortable maintenance; but that will not content them, they teach for hire over and above, and will be hired to teach any thing, as an oracle of God, which they know will please and gain them an interest. (3.) The prophets, it should seem, had honorary fees given them by way of gratuity (Sa1 9:7, Sa1 9:8); but these prophets governed themselves in their prophesying by the prospect of temporal advantage and that was the main thing they had in their eye: They divine for money. Their tongues were mercenary; they would either prophesy or let it alone, according as they found it most for their advantage; and a man might have what oracle he would from them if he would but pay them for it. Thus they were fit successors of Balaam, who loved the wages of unrighteousness. Note, Though that which is wicked can never be consecrated by a zeal for the church, yet that which is sacred may be, and often is, desecrated, by the love of the world. When men do that which in itself is good, but do it for filthy lucre, it loses its excellency, and becomes an abomination both to God and man.
2. Their vain presumption and carnal confidence, notwithstanding: They lean upon the Lord, and because they are, in profession, his people, they think there is neither harm nor danger in these their wicked practices. Faith builds upon the Lord, rests in him, and relies upon him, as the soul's foundation; presumption only leans upon the Lord as a prop, makes use of him to serve a turn, while still the world is the foundation that is built upon. They speak with a great deal of confidence, (1.) Of their honour: "Is not the Lord among us? Have we not the tokens of his presence with us, his temple, his ark, his lively oracles?" They are haughty because of the holy mountain and its dignities (Zep 3:11), as if their church-privileges would palliate the worst of practices, or as if God's presence with them were intended to make the priests and people rich with the sale of their performances. It was true that the Lord was among them by his ordinances, and this puffed them up with pride; but, if they imagined that he was among them by his favour and love, they were mistaken: but it is a cheat the children of men often put upon themselves to think they have God with them, when they have by their sin provoked him to depart from them. (2.) They are confident of their own safety: No evil can come upon us. Many are rocked asleep; in a fatal security by their church-privileges, as if those would protect them in sin, and shelter them from punishment, which are really, and will be, the greatest aggravations both of their sin and of their punishment. If men's having the Lord among them will not restrain them from doing evil, it can never secure them from suffering evil for so doing; and it is very absurd for sinners to think that their impudence will be their impunity.
3. The doom passed upon them for their real wickedness, notwithstanding their imaginary protection (Mic 3:12): Therefore shall Zion for your sake be ploughed as a field. This is that passage which is quoted as a bold word spoken by Micah (Jer 26:18), which yet Hezekiah and his princes took well, though in another reign it might have gone near to cost him his head; nay, they repented and reformed, and so the execution of this threatening was prevented, and did not come in those days. (1.) It is the ruin of holy places that is here foretold, places that had been highly honoured with the tokens of God's presence and the performances of his worship; it is Zion that shall be ploughed as a field, the building burnt to the ground and levelled with it. Some observe that this was literally fulfilled in the destruction of Jerusalem by the Romans, when the ground on which the city stood was ploughed up in token of its utter desolation, and that no city should be built upon that ground without the emperor's leave. Even Jerusalem, the holy city, shall become heaps of ruins, and the mountain of the house, on which the temple is built, shall be overgrown with briars and thorns, as the high places of the forest. If sacred places be polluted by sin, they must expect to be wasted and ruined by the judgments of God. (2.) It is the wickedness of those who preside in them that brings the ruin: "It is for your sake that Zion shall be ploughed as a field; you pretend to build up Zion, but, doing it by blood and iniquity, you pull it down." Note, The sin of priests and princes is often the ruin of states and churches. Delirant reges, plectuntur Achivi - The kings act foolishly and the people suffer for it.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain But truly I am full of power by the…
But truly I am full of power by the Spirit of the Lord,.... Or, "full of power, even, the Spirit of the Lord", as Gussetius (f), by way of contrast, and as explaining what is meant by power; for so the Spirit is sometimes called from his gifts and graces, which are powerful in men; see Luk 24:47. These are the words of Micah concerning himself, in opposition to the false prophets, who are destitute of the Spirit of God; men of mean sordid dispositions, that had nothing but sinister and selfish ends in view, and not in the least qualified for the office and character they bore; whereas he could say of himself, with truth, that he was possessed of sufficient abilities for such an employment; and which he had, not of himself, but from the Spirit of God, who gives gifts to men, and divides them to each as he will; so that this was no vaunt and vain boast, or a piece of arrogance and ostentation in the prophet; since he only opposes himself to the false prophets, and ascribes his endowments and qualifications, not to himself, but to the Spirit of God; he had, though they had not, answers from the Lord, visions and prophecies from him, with a commission and abilities from him to execute the office of a prophet, being under the inspiration of the Spirit of God, and full of him and his gifts:
and of judgment, and of might; or of the judgment of truth, as the Targum; being able to discern truth and error, between what comes from the Spirit of God, and what from a lying spirit, or a spirit of divination and falsehood; what is proper to, be spoken, when the right time, and to whom; and having courage and greatness of mind, fearing no man's person or face, but bold
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to declare unto Jacob his transgression, and to Israel his sin; freely and openly to set it before them in a true light, with all aggravating circumstances, and reprove them for the same; and threaten them with the judgments of God in case they, repented not; see Isa 58:1; and as a proof of all this, says what follows:
(f) Ebr. Comment. p. 468.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Power - Courage, and vivacity. Of judgment - To…
Power - Courage, and vivacity. Of judgment - To discern times and seasons, right from wrong. Might - Resolution.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 8. But - I am full of power]…
Verse 8. But - I am full of power] Here is the character of the true prophet. He is filled, all his soul is occupied with power, כח coach, with heavenly energy; by the Spirit of the Lord, the fountain of all truth and might; and of judgment, which enables him to make a proper discernment between the precious and the vile; and of might, גבורה geburah, prevalent power, against which vice shall not be able to prevail, and before which iniquity shall not be able to stand: but all shall fall together, and be confounded.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Mic 3:8. Truly I am full of power by…
Mic 3:8. Truly I am full of power by the Spirit of the Lord — Here Micah speaks of himself by way of contrast to the false prophets, and declares that he was filled with a divine prophetic influence, and not with dainties, wine, and strong drink, like those false pretenders to prophecy; and of judgment — To discern truth from error, right from wrong, and to judge properly of times and seasons, and improve them accordingly. And of might — Of courage, constancy, and resolution to speak whatever God commands me, without being deterred from it by the fear of any one, however great, or in whatever station.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain And truly I - (Literally, contrariwise I,) that is,…
And truly I - (Literally, contrariwise I,) that is, whereas they shall be void and no word in them, “I am full of (or filled with) power by the Spirit of the Lord and of judgment and might.” The false prophets, walked after their own spirit, Eze 13:3. Their only power or influence was from without, from favoring circumstances, from adapting themselves to the great or to the people, going along with the tide, and impelling persons whither they wished to go. The power of the true prophet was inherent, and that by gift of “the Spirit of the Lord”. And so, while adverse circumstances silenced the false prophets, they called forth the more the energy of the true, whose power was from Him in whose Hands the world is. The adverse circumstances to the false prophets were God’s judgments; to the true, they were man’s refractoriness, rebellion, oppressiveness. Now was the time of the false prophets; now, at a distance, they could foretell hardily, because they could not yet be convicted of untruth. When trouble came, they went into the inner chamber to hide 1Ki 22:25 themselves. Micah, amid the wild tumult of the people Psa 65:7, was fearless, upborne by Him who controls, stills, or looses it, to do His Sovereign Will.
I am filled with power - So our Lord bade His Apostles, “Tarry ye, until ye be endued with power from on high” Luk 24:49 : “ye shall receive power, after that the Holy Ghost is come upon you” Act 1:8; and “they were all filled with the Holy Ghost” Act 2:4. The three gifts, “power, judgment, might,” are the fruits of the One Spirit of God, through whom the prophet was filled with them. Of these, “power” is always strength residing in the person, whether it be the “power” (Exo 15:6; Exo 32:11; Num 14:17, etc.) or “might of wisdom” Job 36:5 of Almighty God Himself, or “power” which He imparts Deu 8:18; Jdg 16:5, Jdg 16:9, Jdg 16:19 or implants . But it is always power lodged in the person, to be put forth by him. Here, as in John the Immerser Luk 1:17 or the Apostles Luk 24:49, it is divine power, given through God the Holy Spirit, to accomplish that for which he was sent, as Paul was endued with might 2Co 10:5, casting down imaginations and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. It is just that, which is so wanting to human words, which is so characteristic of the word of God, “power.”
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“Judgment” is, from its form, not so much discernment in the human being, as “the thing judged,” pronounced by God, the righteous judgment of God, and righteous judgment in man conformably therewith (as in Pro 1:3; Isa 1:21; Isa 5:7). It was what, he goes on to say, the great men of his people abhorred Mic 3:9, equity. With this he was filled. This was the substance of his message, right judgment to be enacted by them, to which he was to exhort them, or which, on their refusal, was to be pronounced upon them in the Name of God the Judge of all, and to be executed upon them. “Might” is courage or boldness to deliver the message of God, not awed or hindered by any adversaries. It is that holy courage, of which Paul speaks, “that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, for which I am an ambassador in bonds, that therein I may speak boldly, as I ought to speak” Eph 6:19-20. So too, after the Apostles had been “straitly threatened that they should speak no more in the Name of Jesus, all, having prayed, were filled with the Holy Spirit, and spake the word of God with boldness” Act 4:18, Act 4:31. Dionysius: “Whoso is so strengthened and arrayed, uttereth fiery words, Whereby hearers’ hearts are moved and changed. But whoso speaketh of his own mind, doth good neither to himself nor others.”
So then, of the three gifts, “power” expresses the divine might lodged in him; “judgment,” the substance of what he had to deliver; “might or courage,” the strength to deliver it in face of human power, persecution, ridicule, death.
Lap.: “These gifts the prophets know are not their own, but are from the Spirit of God, and are by Him inspired into them. Such was the spirit of Elijah, unconquered, energetic, fiery, of whom it is said, ‘Then stood up Elias as fire, and his word burned like a lamp’ (Ecclus. 48:1). Such was Isaiah, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and shew My people their transgression and the house of Jacob their sins’ Isa 58:1. Such was Jeremiah; ‘Therefore I am full of the fury of the Lord; I am weary of holding in. I have set thee for a trier among My people, a strong fort; and thou shalt know and try their ways’ Jer 6:11, Jer 6:27. Such was John Baptist, who said, ‘O generation of vipers, who hath warned you to flee from the wrath to come?’ Mat 3:7. Such was Paul, who, when he Act 24:25 reasoned of temperance, righteousness and judgment to come, made Felix tremble, though unbelieving and ungodly. Such were the Apostles, who, when they had received the Holy Spirit Psa 48:8, broke, with a mighty breath, ships and kings of Tarshish. Such will be Elias and Enoch at the end of the world, striving against antichrist, of whom it is said Rev 11:5, if any man will hurt them, fire proceedeth out of their mouth and devoureth their enemies.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Spirit. I am no impostor, chap. ii. 11.
Spirit. I am no impostor, chap. ii. 11.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain I--in contrast to the false prophets (Mic 3:5, Mic…
I--in contrast to the false prophets (Mic 3:5, Mic 3:7).
full of power--that which "the Spirit of Jehovah" imparts for the discharge of the prophetical function (Luk 1:17; Luk 24:49; Act 1:8).
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judgment--a sense of justice [MAURER]; as opposed to the false prophets' speaking to please men, not from a regard to truth. Or, "judgment" to discern between graver and lighter offenses, and to denounce punishments accordingly [GROTIUS].
might--moral intrepidity in speaking the truth at all costs (Ti2 1:7).
to declare unto Jacob his . . . sin-- (Isa 58:1). Not to flatter the sinner as the false prophets do with promises of peace.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain In Mic_3:8 Micah contrasts himself with the mercenary prophets.
In Mic_3:8 Micah contrasts himself with the mercenary prophets.
Spirit — He is animated by a higher spiritual force than they; he is under the influence of the Divine Spirit (see on Joe_2:28).
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Power — Authority, strength, and courage to withstand the popular clamor.
Judgment — A keen moral sense that enables him to see what is right and true; he does not call evil good or black white (compare Isa_5:20).
Might — Manliness, courage. He remains unmoved by flattery or threat, by gain or loss; he stands firmly for what he considers right and true. Hence he does and forever will, in spite of false prophets, fearlessly expose sin and apostasy.
Some commentators are inclined to omit “by the spirit” as a later gloss, on account of its peculiar position in the sentence and its grammatical construction. There may be good reason for this omission, but this would not affect the thought of the verse, since the virtues named are, in other passages, traced to the influence of the Divine Spirit (see on Joe_2:28; compare Isa_11:2).
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 8. But truly, &c.] The sign of a fresh…
8. But truly, &c.] The sign of a fresh paragraph, placed here in most editions, should rather be at the beginning of Mic_3:9.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (8) I am full of power.—Micah reverts to his…
(8) I am full of power.—Micah reverts to his denunciation of sin in high places with the fearlessness of his namesake. He contrasts himself with the prophets of the “lying spirit,” and declares his own commission from the Spirit of the Lord, and the ample equipment with which he was endowed.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Micah contrasts his own powers and acts with those…
Micah contrasts his own powers and acts with those of the false prophets. I am full of power by the Spirit of the Lord. Micah asserts that he speaks and sots by the direct inspiration of God; he claims three gifts bestowed upon him by the Holy Spirit to enable him to effect his purpose. The first of these is "power, such might imparted to him that his words fall with force and proclaim their Divine origin. (comp. Act_1:8) The second gift is judgment the righteous judgment of God; this fills his mind and comprises all his message. The third gift is might, i.e. a holy courage that enables him to face any danger in delivering his testimony. (comp. 2Ti_1:7) In these points he is in strong contrast to the false prophets, who were not inspired by the Spirit of God. spoke not with power, called good evil, and evil good, were timid and time-serving. Jacob... Israel. The two are identical as in ver. 1, and the clauses in which they occur contain the same thought repeated for emphasis" sake.
Worldly and spiritual power: a contrast.
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In this verse the prophet seems to place himself in contrast with the false prophets to whom he had referred. They, and the priests and rulers with whom they were in association, may be taken as representing the worldly power of that age, whilst he represented that spiritual power which is inspired in the true servants of God by the working of his own Spirit. It is instructive, in reading this chapter, to contrast these worldly and spiritual forces.
I THE FORMER IS POWER OFTEN EMPLOYED TO CRUSH; THE LATTER IS POWER EVER EXERTED TO SAVE.
II THE FORMER IS POWER BRINGING BLIGHT UPON THOSE WHO COME UNDER INFLUENCE; THE LATTER IS POWER THE EXERCISE OF WHICH EVER RESULTS IN BLESSING.
III THE FORMER IS POWER THE PUTTING FORTH OF WHICH IS PROMPTED BY SELFISHNESS; THE LATTER IS THE OUTCOME OF LOVE.
IV THE FORMER BRINGS SHAME AND DISHONOUR UPON THOSE WHO EMPLOY IT; THE LATTER YIELDS TO ITS POSSESSORS PRESENT DISTINCTION, AND SHALL SECURE TO THEM IMPERISHABLE RENOWN.
Vers. 8-12. Gifts for Divine service.
I THEIR NATURE. (Ver. 8)
1. Power." (Ver. 8) Weak as the prophet felt himself to be, he was conscious of a Divine influence resting upon him and inspiring him, clothing him with holy energy and irresistible might. His mind and heart had been brought into an enjoyment of the highest and holiest fellowship with the Invisible and Eternal. His soul was animated by the inward witness of the Father"s love. His whole nature was quickened so that the spirit, instead of being ruled by the body, had the body as its willing instrument, and all acting in concert with the will of God. God dwelt in him and he in God. His spiritual life was healthy and vigorous. His was the strength of a man who felt that he had been called to engage in a work demanding peculiar gifts and endowments in order to its successful discharge, but that all he thus wanted God would bestow, so as to render him efficient; and hence he was ready for service full of inward strength, "full of power.
2. Judgment." (Ver. 8) The reference is not to judgment in the sense of being able to discriminate character (although this is very desirable), but judgment in the sense of enlightenment to understand the message to be delivered. Here was a messenger who knew what to say; who did not go forth with a sense of uncertainty, but as one who had received his message and was prepared without hesitation to deliver it.
3. Might." The idea is that of courage. He not only knew what to say, but was ready to say it fearlessly. Humble in origin, born and trained up in obscurity, he cowered not even before princes and nobles, but rather caused them to tremble by the holy boldness with which he declared unto them "all the counsel of God.
II THEIR SOURCE. (Ver. 8) "But truly I am full of power by the Spirit of the Lord. " These words betray no egotism on the part of the prophet. Had he simply affirmed himself to be a man of power, he had doubtless laid himself open to the charge of manifesting that "self-praise" which is "no recommendation;" but the qualifying sentence entirely frees him from the charge the Spirit of the Lord. " He was inwardly strong; he was enlightened to know what he ought to utter in God"s name, and he was prepared to go forth and to say it with unflinching courage, because there rested upon him "an unction from the Holy One," and he was inspired by God"s own Spirit.
III THEIR EXERCISE. "He declared unto Jacob his transgression," etc. (ver. 8). With an inspiring consciousness of the presence with him el the Lord he served; with a clear perception of the character of the age and of the announcements he was to make in God"s name, and with a boldness no adverse force could intimidate, because divinely sustained, he went forth to his appointed service, reproved the rulers for their unrighteous judgments and their acceptance of bribes, and their acts of cruelty and oppression (vers. 9, 10), chastised the priests and prophets for degrading, by their mercenary conduct, the high functions they were called upon to discharge (ver. 11), and predicted the coming overthrow of the nation, fastening upon these guilty leaders the responsibility of occasioning the impending doom (ver. 12). The history of the Church of God through all ages tells of men thus inspired by God"s Spirit with "power" and "judgment" and "might;" and hence who nobly fulfilled their commission. Peter on the Day of Pentecost, Paul before kings and governors, Luther before the Diet of Worms, Knox carrying on the work of Reformation in Scotland, Whitefield and the Wesleys in the work of revival there rested upon the heads of these true servants of the living God the tongues of heavenly fire; their arms were nerved by the might of omnipotence, and there dwelt in them the wondrous spiritual force that shall yet regenerate the world. There are difficulties connected with service to God in the present as in all past times; yet these should not dishearten or daunt us, but in the Divine strength we should courageously meet these and contend against them until they are all overcome. It betrays the possession of a weak faith, and seems to indicate that he does not realize what Divine resources are available to him, if a man in his work for God sits down before the difficulties of his position as a worker, dispirited and fretful shall we manifest less courage in reference to spiritual service than men exhibit in the ordinary pursuits of life? Shall we acknowledge ourselves baffled and beaten when the mighty energy of God"s own Spirit is available, and may be ours if we will? There was exhibited on one occasion at the Royal Academy a striking picture of a gallant knight mounted on his charger and approaching a dark cavern. His steed was represented as drawing back through fear, and the dogs following as shrinking through terror; but lo! the knight wears a countenance untouched by alarm. There may be perils ahead, but he recks not, for his hand grasps the cross and his trust is in the living, loving Lord. Let our trust be thus centred, and no difficulty lying before us, or no antagonism against which we may have to contend in holy service, shall be able to daunt us, but we shall say," Who art thou, O great mountain? before Zerubbabel thou shall become a plain." We should "covet earnestly the best gifts," and above all seek to be "endued with power from on high.
HOMILIES BY E.S. PROUT Ver. 8. God"s gift of a faithful ministry.
The expression, "But truly ( implies a contrast to what precedes. The false prophets were in alliance with the tyrannical princes, and were destined to humiliation and to the utter loss of whatever power they once possessed. But Micah, conscious of a Divine calling and of fidelity to it, can point to himself as an illustration of God"s precious gift of a faithful ministry. Note
I ITS QUALIFICATIONS. The fundamental one is:
1. The indwelling of the Spirit of God. The true prophet or minister magnifies his office, but does not exalt himself. He traces all he has to God, as does St. Paul. (1Co_15:10 1Ti_1:12-16) Pretenders to the prophetic or pastoral office were "sensual (qucikoi ), not having the Spirit," inspired only by the spirit of t h e world, or of self; but true ministers can use St. Paul"s words, (1Co_2:12) for they are relying on their Divine Master"s promise of the Holy Spirit.
2. Hence spiritual power. It may be special and superhuman, such as prophets and apostles enjoyed. But the more valuable power is that which enables us to witness for Christ, (Act_1:8) to exert a holy influence, (2Co_3:2, 2Co_3:3) and to preach "in demonstration of the Spirit and of power." Power is a general term; the Divine Spirit manifests his presence by a diversity of gifts appropriate to special necessities. Two of these are mentioned here as needed by the prophet and, in truth, by every faithful minister.
3. Judgment, including such thoughts as these a clear sense of God"s equity in his dealings (Ezekiel 18), an impartial utterance of God"s sentences, (Jer_1:16-19) and therefore discrimination in all his messages and in his treatment of his hearers, "doing nothing by partiality," "rightly dividing the Word of truth," "warning every man and teaching every man." Such a ministry will emit light as well as heat, will show discretion as well as zeal.
4. Moral courage. "Might," such as the apostles sought and received (Act_4:29-31; cf. Eph_6:19, 20 Col_4:4 2Ti_1:7). All these gifts are needed in a high degree etc.
"However the Lord may bless the meanest gifts of such as be honest, yet neither are ministers to be empty vessels nor swelled with ostentation, but a large measure of real furniture is to be sought after." All these qualifications were more or less fully manifested in the true prophets of God; e.g. Elijah (Ecc 48:1), Isaiah, (Isa_58:1) Jeremiah, (Jer_6:11, Jer_6:27) Ezekiel, (Eze_3:8-11) and many others.
II ITS DIFFICULTIES. The main difficulty here suggested arises from its relation to the sins of men.
1. The burden of the Lord laid on ministers requires them to be willing tobe used in the disagreeable task of convicting communities and individuals of sin. This may be traced in the long prophetical and apostolical succession of God"s true ministers, including such illustrious names as Moses, Samuel, Nathan, Elijah, Daniel, John the Baptist, Peter, and Paul. We too must be prepared to show to the Church and to individuals their sins in trade, their transgressions of the royal law in their conduct, whether towards servants or masters. Thus we may seem to many "men of strife," or even enemies. (Gal_4:16)
2. But we do not successfully "show" to men their transgressions unless they are induced to abandon their sin and accept God"s method of deliverance. We seek to take men alive out of the snare of the devil. (see 2Ti_2:24 2Ti_2:26, Revised Version) It is a terrible thing to convict a man of sin, and yet fail to save him, thus increasing his condemnation.
III ITS ENCOURAGEMENTS.
1. Frequent successes. We learn from Jer_26:17-19 that Micah"s message on this occasion led to the conversion of Hezekiah, or to the reawakening of his zeal as a reformer. The Christian minister"s song of victory is often heard. (2Co_2:14)
2. Constant Divine approval. Sometimes a sense of failure causes a feeling of isolation and of heart sickness, such as Jeremiah often felt. But even then we can fall back on the sense of the abiding presence of God, (Joh_16:32) and of his approving smile. E.S.P. (Isa_49:4, Isa_49:5)
Vers. 8-12. The true prophet.
"But truly I am full of power by the Spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you," etc. It is supposed that this chapter belongs to the reign of Hezekiah; if so, the mournful state of matters which it depicts belongs to the time preceding the reformation. These words lead us to consider the true prophet.
I THE WORK OF A TRUE PROPHET. "To declare unto Jacob his transgression, and to Israel his sin." It is a characteristic of all true prophets, that they have a keen moral sense to discern wrong, to loathe it, and to burn at it. No man is a true prophet who is not roused to thunder by the wrong. It has been charged against the preachers of England that it is not wrong that rouses them, but little dogmas that agree not with their theology, sects that unite not with their Church, policies that interfere with their income and position. We fear this is too true. The crimes of the people of England are not denounced by the pulpit as they should be the vice in high places, the injustices perpetrated under the name and sanction of law, the cupidity of traders, the swindlings of joint stock company men, by which they become millionaires and win a seat in the Parhament of the nation. These things are not held up as they should be for public execration, in the broad sunlight of eternal truth, Where have we men now to "declare unto Jacob his transgression, and unto Israel his sin"?
1. This is a painful work. It will incur the disfavour of some, and rouse the antagonism of the delinquents. Still, it must be done done as John the Baptist did it, who denounced his countrymen as a "generation of vipers;" done as Christ did it, who levelled his terrible "woes" at the heads of the great criminals of his age.
2. This is an urgent work. No work is more needed in England today. To expose wrong goes a great way towards its extinction. Honeyed words in the pulpit we have enough, tawdry disquisitions, and sensational inanities. God multiply men of the stamp of John the Baptist and of the Apostle Peter, who on the Day of Pentecost charged home the terrible crime of the crucifixion to the men he addressed!
II THE POWER OF A TRUE PROPHET. "Truly I am full of power by the Spirit of the Lord, and of judgment, and of might." There is no egotism in this. A powerful man knows his power, and will ascribe it to the right Source the "Spirit of the Lord." Micah"s power was moral; it was the might of conscience, moral conviction, of invincible sympathy with eternal right and truth. This is a very different power to that of mere intellect, imagination, or what is called genius. It is higher, more creditable, more influential, more God-like. What does the man who has it care for the smiles or frowns of his audiences? He sets his face like a flint. The praises of his fellow men affect him no more than the twitterings of a sparrow would an eagle; their frowns, no more than the yelpings of a cur affect the monarch of the forest.
III THE FIDELITY OF A TRUE PROPHET. This is seen here in three things.
1. In the class he denounces. "Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel." He struck at the higher classes of life. "Heads of the house of Jacob, and princes of the house of Israel." Ah me! how little we pulpiteering cowards here in England address ourselves to the crimes of the upper classes! The low, the helpless, the destitute, we are always lecturing. Do your ecclesiastical lords lecture royalty, think you? I read their fulsome flatteries often, but their denunciations never. The prophet"s fidelity is seen:
2. In the charges he makes. "They build up Zion with blood, and Jerusalem with iniquity.
(1) He charges them with extortionate cruelty. "The civic rulers only are addressed in ver. 9, viz. those who were charged with the administration of justice and of the affairs of the state, but who did the very opposite who abhorred justice and made the straight crooked because they passed sentence for bribes. They thereby build Zion with blood, etc., i.e. obtain the means of erecting splendid buildings by cruel extortions, partly also by actual judicial murder, as Ahab, and after him Jehoiakim, had done" (Delitzsch). Building up Jerusalem by blood is something like building up churches by beer. It is not uncommon now for large brewers, from the enormous profits of their pernicious craft, to build up magnificent temples for God. What an outrage on decency! What an insult to omniscient Purity!
(2) He charges them with base mercenariness. "The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money." He saw mercenariness on the bench, inspiring the judge; mercenariness at the altar, inspiring the priests; mercenariness in the pulpit, inspiring the preachers. Money was the motive power of all. With all this mercenariness, still they "leaned upon the Lord," that is, professed to worship the one true and living God, and ignorantly and presumptuously concluded that he would be ever amongst them, and that consequently no great evil would overtake them. The prophet"s faithfulness is seen:
3. In the doom he proclaims. "Therefore shall Zion for your sake Be ploughed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest." The prophecy was never literally fulfilled till the destruction of Jerusalem by the Romans, when the ground on which the city stood was ploughed up, in token of its utter demolition, and no city was to be built there without the emperor"s leave. "It is," says an old writer, "the wickedness of those who preside in them that brings the ruin. It is for your sake that Zion shall be ploughed as a field; you pretend to build up Zion, but, doing it by blood and iniquity, you pull it down. The sin of priests and princes is often the ruin of states and Churches. Delirant reges, plectuntur Achivi the kings act foolishly, and the people suffer by it.
CONCLUSION. Such is the true prophet. D.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain But truly I am full of power by the…
Mic_3:8
But truly I am full of power by the Spirit of the Lord, and of Judgment, and of might
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The prophetic endowment
The three gifts, power, judgment, might, are the fruits of the one Spirit of God, through whom the prophet was filled with them.
Of these, power is always strength residing in the person, whether it be the power, or might of wisdom of Almighty God Himself, or power which He imparts or implants. But it is always power lodged in the person, to be put forth on him. Here it is Divine power, given through God the Holy Ghost, to accomplish that for which He was sent. Judgment is, from its form, not so much discernment in the human being as the thing judged, pronounced by God, the righteous judgment of God, and righteous judgment in man conformably therewith. Might is courage or boldness to deliver the message of God; not awed or hindered by any adversaries. Whoso is so strengthened and arrayed uttereth fiery words, whereby hearers hearts are moved and changed. But whoso speaketh of his own mind doth good neither to himself nor others. So then, of these three gifts, power expresses the Divine might lodged in him; judgment, the substance of what he had to deliver; might or courage, the strength to deliver it in face of human power, persecution, ridicule, death. These gifts the prophets know are not their own, but are from the Spirit of God, and are by Him inspired into them. Such was the spirit of Elijah, of John Baptist, of Paul, of the apostles. (E. B. Pusey, D. D.)
The Holy Spirit the Author of all ministerial qualifications
The work of the ministry is the most arduous, the most important, the most honourable work in which a man can be engaged. Arduous, because it requires constant diligence, watch fulness, zeal, and perseverance. Important, because it involves the eternal interests of man. Honourable, because it is the work of God, and in the due discharge of it the glory of God is most promoted.
I. The ministers appointment. This is not of man, but of God; of God the Holy Spirit. God has set apart certain persons to this office, who from time to time, as the services of His Church require, are raised up, converted, qualified, and sent for this office. Jesus sends His ministers whither He Himself will come. All the qualifications of ministers for their office are of God, both gifts and graces. Ministers are men of God sent from God to work for God, and bring sinners to God.
I. Their faithfulness in the discharge of their holy duties is of God the Holy Spirit. The first ministers were commanded to tarry in the city of Jerusalem until they were endued with power from on high (Act_1:8). The prophets under the Old Testament and all the ministers of Christ in the present day have been and are equally indebted to this gracious operation. Nor can we be surprised at this, when the blessed Saviour Himself is represented in His mediatorial character as qualified and sustained by the Holy Ghost. Ministers know not what to preach, except as the Holy Spirit teaches them.
III. That ministers success is of the spirit. And this Spirit is poured out just in proportion as Christ is preached. Learn--
1. Where to look for a blessing. All our fresh springs are in Jesus.
2. Ask whether the Lord is among us or not?
3. To whom we should give the glory, all the glory, for any benefit that we at any time receive from the ministry. (R. Simpson, M. A.)
The true prophet
It is supposed that this chapter belongs to the reign of Hezekiah; if so, the mournful state of matters which it depicts cannot have begun until towards its close. These words lead us to consider the true prophet.
I. The work of a true prophet. To declare unto Jacob his transgression and to Israel his sin. It is a characteristic of all true prophets that they have a keen moral sense to discern wrong, to loathe it, and to burn at it. No man is a true prophet who is not roused to thunder by the wrong. Where have we men now to declare unto Jacob his transgression, and unto Israel his sin?
1. This is a painful work. It will incur the disfavour of some and rouse the antagonism of the delinquents.
2. This is an urgent work. No work is more needed in England to day. To expose wrong goes a great way towards its extinction. St. Peter on the day of Pentecost charged home the terrible crime of the crucifixion to the men he addressed!
II. The power of a true prophet. Truly, I am full of power by the Spirit of the Lord, and of judgment and of might. There is no egotism in this. A powerful man knows his power and will ascribe it to the right source--the Spirit of the Lord. His power was moral; it was the might of conscience, moral conviction of invincible sympathy with eternal right and truth. This is a very different power to that of mere intellect, imagina tion, or what is called genius. It is higher, more creditable, more influential, more Godlike.
III. The fidelity of a true prophet. This is seen here in three things--
1. In the class he denounces. Hear this, I pray you, ye heads of the house of Jacob, princes of the house of Israel. He struck at the higher classes of life.
2. The prophets fidelity is seen in the charges he makes. They build up Zion with blood, and Jerusalem with iniquity.
(1) He charges them with extortionate cruelty.
(2) With base mercenariness.
Money was the motive power of all. The prophets faithfulness is seen--
3. In the doom he proclaims. The reference may be to the destruction of Jerusalem by the Romans. (Homilist.)
A faithful prophet
During the Chartist agitation many of Kingsleys friends and relations tried to withdraw him from the peoples cause, fearful lest his prospects in life might be seriously prejudiced; but to all of them he turned a deaf ear, and in writing to his wife on the subject he says: I will not be a liar. I will speak in season and out of season. I will not shun to declare the whole counsel of God. My path is clear, and I will follow in it, (A. Bell, B. A.)
Showing the transgression
The great power of Charles G. Finney in dealing with awakened souls consisted in this: he used to pin a man down to his favourite sins, and say to him: Are you willing to give up this in order to obey Christ? At that decisive point came the defeat or victory. He once knelt down beside an inquirer, and as he enumerated various sins the man responded that he would surrender them. At length Mr. Finney said: I agree to serve God in my business. The man was silent. What is the matter? said Mr. F. kindly; can you not do that?. . .No, stammered the poor fellow; I am in the liquor trade. And in it he continued. He rose from his knees and went back to his cursed business, with a fresh weight of guilt upon his head.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 But as for me
But as for me
Here "me" refers to Micah, a true prophet, setting himself apart from the false prophets.
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I am full of power by the Spirit of Yahweh, and am full of justice and might
Micah speaks of himself as if he were a container into which Yahweh were pouring a liquid. AT: "the Spirit of Yahweh has given me power, justice, and might" or "the Spirit of Yahweh has enabled me to be strong, to declare what justice is, and to be mighty" (See: Metaphor)
to declare to Jacob his transgression, and to Israel his sin
Here "Jacob" and "Israel" are metonyms for Jacob's descendants. Micah uses both names to emphasize that all of his descendants are guilty of sin. The abstract nouns "transgression" and "sin" can be translated using verbs. AT: "to declare to Jacob's descendants that they have broken Yahweh's law; I am telling the people of Israel that they have all sinned" (See: Metonymy and Abstract Nouns)
translationWords
power
Holy Spirit
just
might
declare
Jacob
transgress
Israel
sin
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 3:8 There was a strong contrast between the true…
3:8 There was a strong contrast between the true prophet and the false prophets (3:5-7). Truth, justice, and power come from God’s Spirit, who gave Micah the moral and ethical strength to declare his true message about the sin and rebellion of his people.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.