8<\/strong>. But truly<\/em>, &c.] The sign of a fresh paragraph, placed here in most editions, should rather be at the beginning of Mic 3:9<\/em><\/span>.<\/p>\n And truly I – <\/B>(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<\/span>. 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 Gods judgments; to the true, they were mans 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<\/span> themselves. Micah, amid the wild tumult of the people Psa 65:7<\/span>, was fearless, upborne by Him who controls, stills, or looses it, to do His Sovereign Will.<\/P> I am filled with power – <\/B>So our Lord bade His Apostles, Tarry ye, until ye be endued with power from on high Luk 24:49<\/span> : ye shall receive power, after that the Holy Ghost is come upon you Act 1:8<\/span>; and they were all filled with the Holy Ghost Act 2:4<\/span>. 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<\/span>; Exo 32:11<\/span>; Num 14:17<\/span>, etc.) or might of wisdom Job 36:5<\/span> of Almighty God Himself, or power which He imparts Deu 8:18<\/span>; Jdg 16:5<\/span>, Jdg 16:9<\/span>, Jdg 16:19<\/span> 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<\/span> or the Apostles Luk 24:49<\/span>, 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<\/span>, 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.<\/P> 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<\/span>; Isa 1:21<\/span>; Isa 5:7<\/span>). It was what, he goes on to say, the great men of his people abhorred Mic 3:9<\/span>, 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<\/span>. 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<\/span>, Act 4:31<\/span>. 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.<\/P> 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.<\/P> 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<\/span>. 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<\/span>, Jer 6:27<\/span>. Such was John Baptist, who said, O generation of vipers, who hath warned you to flee from the wrath to come? Mat 3:7<\/span>. Such was Paul, who, when he Act 24:25<\/span> 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<\/span>, 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<\/span>, if any man will hurt them, fire proceedeth out of their mouth and devoureth their enemies.<\/P> <\/p>\n Mic 3:8<\/span><\/p>\n But truly I am full of power by the Spirit of the Lord, and of Judgment, and of might <\/em><\/p>\n The prophetic endowment<\/strong><\/p>\n The three gifts, power, judgment, might, are the fruits of the one Spirit of God, through whom the prophet was filled with them.<\/p>\n 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 <\/em>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.<\/em>)<\/p>\n<\/p>\n The Holy Spirit the Author of all ministerial qualifications<\/strong><\/p>\n 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.<\/p>\n 1. <\/strong>Where to look for a blessing. All our fresh springs are in Jesus.<\/p>\n 2. <\/strong>Ask whether the Lord is among us or not?<\/p>\n 3. <\/strong>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.<\/em>)<\/p>\n<\/p>\n The true prophet<\/strong><\/p>\n 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.<\/p>\n 1. <\/strong>This is a painful work. It will incur the disfavour of some and rouse the antagonism of the delinquents.<\/p>\n 2. <\/strong>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!<\/p>\n 1. <\/strong>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.<\/p>\n 2. <\/strong>The prophets fidelity is seen in the charges he makes. They build up Zion with blood, and Jerusalem with iniquity.<\/p>\n (1)<\/strong> He charges them with extortionate cruelty.<\/p>\n (2)<\/strong> With base mercenariness.<\/p>\n Money was the motive power of all. The prophets faithfulness is seen–<\/p>\n 3. <\/strong>In the doom he proclaims. The reference may be to the destruction of Jerusalem by the Romans. (Homilist.<\/em>)<\/p>\n<\/p>\n A faithful prophet<\/strong><\/p>\n During <\/em>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.<\/em>)<\/p>\n<\/p>\n Showing the transgression<\/strong><\/p>\n 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.<\/p>\n Verse 8. But – I am full of power<\/B><\/I>] Here is the character of the true prophet. He is filled<\/I>, all his soul is occupied with power, coach<\/I>, with heavenly energy; by the Spirit of the Lord<\/I>, the fountain of all truth and might; and of judgment<\/I>, which enables him to make a proper discernment between the precious and the vile; and of might<\/I>, 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.<\/P> <\/p>\n But truly, notwithstanding this shame and silence covering these false prophets, yet, saith Micah, <\/P> I am full of power; courage, vivacity, and ability, becoming a prophet of God. <\/P> 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. <\/P> 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. <\/P> And of might; resolution, undaunted in speaking Gods 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. <\/P> To declare unto Jacob his transgression; with impartial reproofs, with severe menaces from God, to preach against Jacobs transgressions. <\/P> And to Israel his sin; the same repeated. All the twelve tribes have sinned, and God will visit. <\/P> <\/p>\n 8. I<\/B>in contrast to the falseprophets (Mic 3:5<\/span>; Mic 3:7<\/span>).<\/P> full of power<\/B>thatwhich “the Spirit of Jehovah” imparts for the discharge ofthe prophetical function (Luk 1:17<\/span>;Luk 24:49<\/span>; Act 1:8<\/span>).<\/P> judgment<\/B>a sense ofjustice<\/I> [MAURER];as opposed to the false prophets’ speaking to please men, not from aregard to truth. Or, “judgment” to discern between graverand lighter offenses, and to denounce punishments accordingly[GROTIUS]. <\/P> might<\/B>moral intrepidity<\/I>in speaking the truth at all costs (2Ti1:7<\/span>). <\/P> to declare unto Jacob his . .. sin<\/B> (Isa 58:1<\/span>). Not toflatter the sinner as the false prophets do with promises of peace.<\/P><\/p>\n But truly I am full of power by the Spirit of the Lord<\/strong>,…. 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 Lu 24:47<\/span>. 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:<\/p>\n and of judgment, and of might<\/strong>; 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<\/p>\n to declare unto Jacob his transgression, and to Israel his sin<\/strong>; 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<\/span>; and as a proof of all this, says what follows:<\/p>\n f Ebr. Comment. p. 468.<\/p>\n The Crimes of the Princes and Prophets.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 726.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 8 But truly I am full of power by the spirit of the LORD<\/B>, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. 9 Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. 10 They build up Zion with blood, and Jerusalem with iniquity. 11 The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the LORD<\/B>, and say, Is<\/I> not the LORD<\/B> among us? none evil can come upon us. 12 Therefore shall Zion for your sake be plowed as<\/I> a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest.<\/P> 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,<\/I> but truly (says Micah) I am full of power by the Spirit of the Lord,<\/I> v.<\/span> 8<\/span><\/U><\/I><\/span>. 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?<\/I> Jer. xxiii. 28<\/I><\/span>. 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;<\/I> 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.<\/I> 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<\/I> 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<\/I> and judgment,<\/I> for they found both their understandings opened<\/I> and their hearts<\/I> made to burn within them,<\/I> 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.<\/I> Knowing that it was indeed the Spirit of the Lord<\/I> 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,<\/I> knowing he should be justified and borne out in what he said, Isa 50:7<\/span>; Isa 50:8<\/span>. 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?<\/I> but in the Lord, and in the power of his might;<\/I> for from him<\/I> all our sufficiency<\/I> is. Are we full of power at any time, for that which is good? It is purely by the Spirit of the Lord,<\/I> 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.<\/I> 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<\/I> and not to spare,<\/I> Isa. lviii. 1<\/I><\/span>. 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.<\/P> II. The prophet exerts this power in dealing with the heads of the house of Jacob,<\/I> 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 (v.<\/I><\/span> 9<\/span>), the same that we had v.<\/I><\/span> 1<\/span>, directing himself to the princes of the house of Israel,<\/I> yet he means those of Judah;<\/I> for it appears (Jer 26:18<\/span>; Jer 26:19<\/span>, where v.<\/I><\/span> 12<\/span> 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<\/I>) and gives them their titles of heads<\/I> and princes.<\/I> 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,<\/P> 1. The great wickedness that these heads of the house of Jacob were guilty of, princes, priest,<\/I> and prophets;<\/I> in short, they were covetous and prostituted their offices to their love of money. (1.) The princes abhorred all judgment;<\/I> 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,<\/I> 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 (v.<\/I><\/span> 10<\/span>) that they build up Zion with blood.<\/I> “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<\/I> and with iniquity,<\/I> 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<\/I> (v.<\/I><\/span> 11<\/span>); 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<\/I> over and above, and will be hired to teach anything, 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 (1Sa 9:7<\/span>; 1Sa 9:8<\/span>); 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.<\/I> 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.<\/I> 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.<\/P> 2. Their vain presumption and carnal confidence, notwithstanding: They lean upon the Lord,<\/I> 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<\/I> 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?<\/I> 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<\/I> and its dignities (Zeph. iii. 11<\/span>), 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.<\/I> 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.<\/P> 3. The doom passed upon them for their real wickedness, notwithstanding their imaginary protection (v.<\/I><\/span> 12<\/span>): Therefore shall Zion for your sake be ploughed as a field.<\/I> This is that passage which is quoted as a bold word spoken by Micah (Jer. xxvi. 18<\/span>), 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,<\/I> the holy city, shall become heaps<\/I> of ruins, and the mountain of the house,<\/I> on which the temple is built, shall be overgrown with briars and thorns, as the high places of the forest.<\/I> 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<\/I> that Zion shall be ploughed as a field;<\/I> 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<\/I>—The kings act foolishly and the people suffer for it.<\/I><\/P><\/p>\n 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 (104) 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. <\/p>\n He further expresses a fuller confidence by using the word אולם, aulam (105); 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. <\/p>\n 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. <\/p>\n 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. <\/p>\n He then adds, To declare to Jacob his wickedness, (106) 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. <\/p>\n 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 Eze 3:8<\/span>; 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. <\/p>\n 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— <\/p>\n (104) Jerome renders “the Spirit of Jehovah” in the genitive case, which in meaning amounts to the same thing; but Newcome puts the words in apposition with “power.” The את before Spirit seems to betoken a difference in its connection with “filled.” It appears to be here a preposition, ab, by. The “power,” כח, is the δυναμις of the New Testament; and “judgment,” משפט, is discernment or discrimination; and “might” or courage, גבורה, is “an intrepid firmness of mind,” as Marckius observes, “against all opposing evils and hindrances.” — Ed. <\/p>\n (105) Marckius renders it the same, verè , and says, that it is of the same import with Amen, Amen, so often used by our Savior. Truly is adopted by Newcome and Henderson. — Ed. <\/p>\n (106) Scelus, פשע; it means defection, apostacy, rebellion, a willful transgression, and a proud contempt of divine law and institutions; it is ανομια — lawlessness, as it is sometimes rendered by the Septuagint. But “sin,” חטאה, is a deviation from what is right through delusion, mistaken views, error, ignorance, or infirmity. The first included idolatry and gross acts of imposture and oppression; the second, the superstition of the people, and their common vices. Muis, as quoted by Leigh, says that פשע is “defection from God or rebellion, and prevarication towards God,” — defectio à Deo seu rebellio, ac praevaricatio in Deum And he quotes also Mollerius as describing חטאה as including not only sins of error, ignorance, and infirmity, but also those of omission, — Ea potissimum peccata significat, quae vel errore, vel per ignorantiam, vel per infirmitatem carnis, committuntur; item peccata omissionis — Ed. <\/p>\n (8) I am full of power.<\/strong>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.<\/p>\n In Mic 3:8<\/span> <\/strong> Micah contrasts himself with the mercenary prophets. <\/p>\n Spirit <\/strong> He is animated by a higher spiritual force than they; he is under the influence of the Divine Spirit (see on Joe 2:28<\/span>). <\/p>\n Power <\/strong> Authority, strength, and courage to withstand the popular clamor. <\/p>\n Judgment <\/strong> 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<\/span>). <\/p>\n Might <\/strong> 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.<\/p>\n 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<\/span>; compare Isa 11:2<\/span>).<\/p>\n Mic 3:8<\/span><\/em><\/strong>. <\/strong>But truly I am full of power, <\/em><\/strong>&c.<\/strong> “I speak with courage, fully assured that it is the spirit of God which animates me; and, in consequence hereof, I have the honesty and courage to reprove the crying sins of the nations, though practised and encouraged by the greatest of men; contrary to the base soothings and flatteries of the false prophets, for a little wine <\/em>and strong drink.” <\/em>See Mic 3:11<\/span> and chap. Mic 2:11<\/span>. <\/p>\n DISCOURSE: 1205 Mic 3:8<\/span>. 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<\/em>.<\/p>\n TO all Gods servants this command is given: He that hath my word, let him speak my word faithfully [Note: Jer 23:28<\/span>.]; and deliver it they must, whether men will hear, or whether they will forbear [Note: Eze 2:7<\/span>.]. The prophets have set us a noble example in this respect: and the Prophet Micah in particular.<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>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.<\/p>\n
I. <\/strong>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<\/span>). 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.<\/p>\n
III. <\/strong>That ministers success is of the spirit. And this Spirit is poured out just in proportion as Christ is preached. Learn–<\/p>\n
I. <\/strong>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?<\/p>\n
II. <\/strong>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.<\/p>\n
III. <\/strong>The fidelity of a true prophet. This is seen here in three things–<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
MINISTERIAL FIDELITY<\/strong><\/p>\n