Distinguishing the Truth

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. (Micah 3:8)

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.

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.

God allows 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. (Commentaries)

Strengthened By the Spirit

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. (Micah 3:8)

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 God.

Micah 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.

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.  (Commentaries)

Restraining Anger

And God said to Jonah, Doest thou well to be angry for the gourd? And he said, I do well to be angry, even unto death. (Jonah 4:9)

God did not merely reprove his servant, because he did not patiently bear the withering of the gourd — what then? but because he became angry; for in anger there is ever an excess. Since then Jonah was thus grieved beyond measure, and without any restraint, it was justly condemned by God as a fault.

The answer of Jonah confirms this, I do well, he says, in being angry even to death. We here see how obstinately the holy Prophet repelled the admonition of God, by which he ought to have been restored to a right mind. He was not ignorant that God spoke. Why then was he not smitten with shame? Why was he not moved by the authority of the speaker, so as immediately to repress the fierceness of his mind?

it commonly happens, when the minds of men are once blinded by some wrong feeling; though the Lord may thunder and fulminate from heaven, they will not hear, at least they will not cease violently to resist, as Jonah does here. Since then we find such an example of perverseness in this holy man, how much more ought every one of us to fear? Let us hence learn to repress in time our feelings, and instantly at the beginning to bridle them, lest if they should burst forth to a greater extent, we become at last altogether obstinate.

Who could have thought that the holy Prophet could have been brought into this state of mind? But let us be reminded, as I have already said, by this remarkable example, how furious and unreasonable are the passions of our flesh. There is, therefore, nothing better than to restrain them, before they gather more strength than they ought. (Commentaries)

Discouraged By Satan’s Intrigues

Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words. For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land. (Amos 7:10–11)

We must be watchful, not only against the open violence and cruelty of enemies, but also against their intrigues; for as Satan is a murderer, and has been so from the beginning, so he is also the father of lies. Whosoever then wishes strenuously and constantly to spend his labors for the Church and for God, must prepare himself for a contest with both: he must resist all fears and all intrigues. We see some not so fearful, though a hundred deaths were denounced upon them, who are yet not sufficiently cautious when enemies craftily insinuate themselves.

I have not, therefore, said without reason, that God’s servants have need of being fortified against both; that they ought to be prepared against the fear of death, and remain intrepid, though they must die, and that they ought to lay down their necks, if needs be, while performing their office, and to seal their doctrine with their own blood;—and that, on the other hand, their ought to be prudent; for oftentimes the enemies of the truth assail them by flatteries; and the experience of our own times sufficiently proves this.

More danger, I know, has ever been from this quarter; that is, when enemies attempt to terrify by such objections as these, “What is your purpose? See, the whole world must necessarily at length be consumed by calamities. What else do you seek, but that religion should everywhere flourish, that sound learning should be valued, that peace should prevail everywhere? But we see that the fiercest war is at hand: if once it should arise, all places would be full of calamities, savage barbarity, and cruelty, would follow, and religion would perish: all this ye will effect by your persistence.”

We hence see that Satan, by various arts and means, tempts the servants of God, and has wonderful turnings and windings, and sometimes transforms himself into an angel of light, as it is said by Paul (2 Cor. 11:14). (Commentaries)

When Despair Leads Us to God

And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call. (Joel 2:32)

God would have us to call on him not only in prosperity, but also in the extreme state of despair. It is the same as though God had called to himself the dead, and declared that it was in his power to restore life to them and bring them out of the grave.

Since God invites here the lost and the dead, there is no reason why even the heaviest distresses should preclude an access for us or for our prayers; for we ought to break through all these obstacles. The more grievous, then, our troubles are, the more confidence we ought to entertain; for God offers his grace, not only to the miserable, but also to those in utter despair. The Prophet did not threaten a common evil to the Jews, but declared that by the coming of Christ all things would be full of horror (v. 31): after this denunciation he now subjoins, Whosoever shall call on the name of the Lord shall be delivered.

As Paul cites this place in Romans 10, and extends it to the Gentiles, we must inquire in what sense he takes the testimony of the Prophet. Paul means to prove that adoption was common to the Gentiles, that it was lawful for them to flee to God, and familiarly to invoke him as a Father: ‘Whosoever,’ he says, ‘shall call on the name of the Lord shall be saved.’ He hence proves that the Gospel ought to have been preached even to the Gentiles, as invocation arises from faith: for except God shines on us by his word, we cannot come to him; faith, then, is ever the mother of prayer. (Commentaries)

Walking in the Lord’s Ways

Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the LORD are right, and the just shall walk in them: but the transgressors shall fall therein. (Hosea 14:9)

The just find a plain and an even way in the word of the Lord, and nothing stands in their path to obstruct their course, and by daily advances they attain that to which the Lord calls them, even their celestial inheritance.

The just shall thus walk in the Lord’s ways, because the Lord will lead them, as it were, by his hand; faith will be to them for hundred eyes, and also for wings: and hope, at the same time, sustains them; for they are armed with promises and encouragements; they have also stimulants, whenever the Lord earnestly exhorts them; they have, besides, in his threatenings, such terrors as keep them awake. Thus then the faithful find in the word of the Lord the best ways, and they follow them.

But what of the ungodly? They imagine all doubts, even the least, to be mountains: for as soon as they meet with any thing intricate or obscure, they are confounded, and says “I would gladly seek to know the Holy Scriptures but I meet with so many difficulties.” Hence when a doubt is suggested, they regard it as a mountain; nay, they purposely pretend doubts, that they may have some excuse, when they wish to evade the truth, and turn aside that they may not follow the Lord.

The ungodly, then, stumble in the ways of Jehovah. But this ought to be read adversatively, “Though the ungodly stumble, yet the just shall always walk in the ways of Jehovah;” which means, that there is no reason why the ungodly should stop or retard us by their continual stumbling, and by exclaiming that the word of God is full of what gives offence; for we shall find in it an even way, only let us ascribe to God this glory, that he is just, and that his ways are right. (Commentaries)

Listening to the Warning

And it shall come to pass at that day, that I will break the bow of Israel in the valley of Jezreel. (Hosea 1:5)

The Israelites were so inflated with their present good fortune, that they laughed at the judgement denounced. They indeed knew that they were well furnished with arms, and men, and money; in short, they thought themselves in every way unassailable.

Hence the Prophet declares, that all this could not prevent God from punishing them. “Ye are,” he says, “inflated with pride; ye set up your velour against God, thinking yourselves strong in arms and in power; and because ye are military men, ye think that God can do nothing; and yet your bows cannot restrain his hand from destroying you. But when he says, I will break the bow, he mentions a part for the whole; for under one sort he comprehends every kind of arms. But as to what the Prophet had in view, we see that his only object was to break down their false confidence; for the Israelites thought that they should not be exposed to the destruction which Hosea had predicted; for they were dazzled with their own power, and thought themselves beyond the reach of any danger, while they were so well fortified on every side. Hence the Prophet says, that all their fortresses would be nothing against God; for in that day, when the ripe time for vengeance shall come, the Lord will break all their bows, he will tear in pieces all their arms, and reduce to nothing their power.

We are here warned ever to take heed, lest any thing should lead us to a torpid state when God threatens us. Though we may have strength, though fortune (so to speak) may smile on us, though, in a word, the whole world should combine to secure our safety, yet there is no reason why we should felicitate ourselves, when God declares himself opposed to and angry with us.

Why so? Because, as he can preserve us when unarmed whenever he pleases, so he can spoil us of all our arms, and reduce our power to nothing. Let this verse then come to our minds whenever God terrifies us by his threatening; and what it teaches us is, that he can take away all the defences in which we vainly trust. (Commentaries)