Micah - 3:8



8 But as for me, I am full of power by the Spirit of Yahweh, and of judgment, and of might, to declare to Jacob his disobedience, and to Israel his sin.

Verse In-Depth

Explanation and meaning of Micah 3:8.

Differing Translations

Compare verses for better understanding.
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.
But yet I am filled with the strength of the spirit of the Lord, with judgment, and power: to declare unto Jacob his wickedness, and to Israel his sin.
But truly I am filled with power by the Spirit of Jehovah, and with judgment and with might, to declare unto Jacob his transgression, and to Israel his sin.
But I truly am full of the spirit of the Lord, with power of judging and with strength to make clear to Jacob his wrongdoing and to Israel his sin.
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.
Nevertheless, truly I have been filled with the strength of the Spirit of the Lord, with judgment and virtue, in order to announce to Jacob his wickedness and to Israel his sin.
Atqui vere ego repletus sum virtute a Spiritu Jehovae, et judicio, et fortitudine, ad annuntiandum Jacob scelus suum, et Israeli peccatum suum.

*Minor differences ignored. Grouped by changes, with first version listed as example.


Historical Commentaries

Scholarly Analysis and Interpretation.

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 [1] 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 'nky, 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 'vlm, aulam [2]; 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. 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 kch, kech, first, power; but now he mentions gvvrh, 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, [3] 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--

Footnotes

1 - 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 't before Spirit seems to betoken a difference in its connection with "filled." It appears to be here a preposition, ab, by. The "power," kch, is the dunamis of the New Testament; and "judgment," mspht, is discernment or discrimination; and "might" or courage, gvvrh, is "an intrepid firmness of mind," as Marckius observes, "against all opposing evils and hindrances." -- Ed.

2 - 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.

3 - Scelus, phs; it means defection, apostacy, rebellion, a willful transgression, and a proud contempt of divine law and institutions; it is anomia -- lawlessness, as it is sometimes rendered by the Septuagint. But "sin," cht'h, 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 phs 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 cht'h 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.

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, Ezekiel 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 1-Kings 22:25 themselves. Micah, amid the wild tumult of the people Psalm 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" Luke 24:49 : "ye shall receive power, after that the Holy Ghost is come upon you" Acts 1:8; and "they were all filled with the Holy Ghost" Acts 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" (Exodus 15:6; Exodus 32:11; Numbers 14:17, etc.) or "might of wisdom" Job 36:5 of Almighty God Himself, or "power" which He imparts Deuteronomy 8:18; Judges 16:5, Judges 16:9, Judges 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 Luke 1:17 or the Apostles Luke 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 2-Corinthians 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."
"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 Proverbs 1:3; Isaiah 1:21; Isaiah 5:7). It was what, he goes on to say, the great men of his people abhorred Micah 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" Ephesians 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" Acts 4:18, Acts 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' Isaiah 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' Jeremiah 6:11, Jeremiah 6:27. Such was John Baptist, who said, 'O generation of vipers, who hath warned you to flee from the wrath to come?' Matthew 3:7. Such was Paul, who, when he Acts 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 Psalm 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 Revelation 11:5, if any man will hurt them, fire proceedeth out of their mouth and devoureth their enemies."

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.

But truly I am full (g) 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.
(g) The Prophet being assured of his vocation by the Spirit of God, sets himself alone against all the wicked, showing how God gave him gifts, ability and knowledge, to discern between good and evil, and also steadfastness and endurance to reprove the sins of the people, and not to flatter them.

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 Luke 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
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 Isaiah 58:1; and as a proof of all this, says what follows:
(f) Ebr. Comment. p. 468.

I--in contrast to the false prophets (Micah 3:5, Micah 3:7).
full of power--that which "the Spirit of Jehovah" imparts for the discharge of the prophetical function (Luke 1:17; Luke 24:49; Acts 1:8).
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 (2-Timothy 1:7).
to declare unto Jacob his . . . sin-- (Isaiah 58:1). Not to flatter the sinner as the false prophets do with promises of peace.

Power - Courage, and vivacity. Of judgment - To discern times and seasons, right from wrong. Might - Resolution.

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