Micah - Who is Like the Lord? - Pt 3

 

Woe to those who devise wickedness and work evil on their beds! When the morning dawns, they perform it, because it is in the power of their hand. They covet fields and seize them, and houses, and take them away; they oppress a man and his house, a man and his inheritance. Therefore thus says the LORD: behold, against this family I am devising disaster, from which you cannot remove your necks, and you shall not walk haughtily, for it will be a time of disaster. In that day they shall take up a taunt song against you and moan bitterly, and say, “We are utterly ruined; he changes the portion of my people; how he removes it from me! To an apostate he allots our fields.” Therefore you will have none to cast the line by lot in the assembly of the LORD. (Micah 2:1–5 ESV).

 

The prophet now outlines a stark contrast between human plans of wickedness and God’s plans of judgment. In this passage, the prophet Micah steps away from the broad national indictment of idolatry in chapter 1 and shifts his focus toward specific systemic sins: the greed, corruption, and premeditated oppression perpetrated by wealthy landowners against the poor.

 

The writer Antoine de Saint-Exupéry once observed, “A goal without a plan is just a wish.” A righteous society doesn’t just happen. It requires planning and effort by those in charge. Oddly enough, an unrighteous society happens the same way. The powerful fail to love their neighbors because they never intended to do so. Instead, as Micah observed, they planned their sinful actions, even while lying in their beds (v. 1).

 

In Micah’s time and place, the powerful were taking advantage of others for their own gain. Rather than protect the powerless—typically identified in the Old Testament as the poor, the widow, the orphan, and the oppressed—the powerful in Micah’s day trampled them even further underfoot. What’s worse, these wicked people didn’t simply stumble upon taking advantage of others, they stayed up late figuring out ways to enrich themselves at the expense of others.

 

Micah has strong words for these people—the Lord is “planning disaster...from which you cannot save yourselves” (v. 3), which ends with the once-powerful, once-wealthy elite being homeless. The Lord’s punishment will match the crime when He enacts justice on behalf of His people.

 

There are some things we must learn from these warnings. First, God’s fierce judgment warns us to steward well the power and wealth He has given us. Second, this part of Micah’s prophecy encourages the oppressed. Like God assured Moses long before Micah, He hears, He sees, He knows, and He remembers (cf. Exodus 2:23–25). God does not turn away from oppression in this world. His eyes are open, and one day He will make all things right. Even though it seems like the powerful have free reign over the powerless, they do not.

 

It is important to consider where we stand on these issues. Do we love our neighbors well? If we put ourselves first and worry only about our own needs, we are not following Christ’s example.

 

Micah - Who is Like the Lord ? - Pt 2

 

For behold, the LORD is coming out of his place and will come down and tread upon the high places of the earth. And the mountains will melt under him, and the valleys will split open, like wax before the fire, like waters poured down a steep place. All this is for the transgression of Jacob and for the sins of the house of Israel. What is the transgression of Jacob? Is it not Samaria? And what is the high place of Judah? Is it not Jerusalem? Therefore, I will make Samaria a heap in the open country, a place for planting vineyards, and I will pour down her stones into the valley and uncover her foundations. All her carved images shall be beaten to pieces, all her wages shall be burned with fire, and all her idols I will lay waste, for from the fee of a prostitute she gathered them, and to the fee of a prostitute they shall return. For this I will lament and wail; I will go stripped and naked; I will make lamentation like the jackals and mourning like the ostriches. For her wound is incurable, and it has come to Judah; it has reached to the gate of my people, to Jerusalem. (Micah 1:3–8 ESV).

 

Our reading today presents a terrifying prophetic picture of the Lord coming forth from His holy dwelling place to judge His rebellious people, specifically targeting the capital cities of Samaria (Israel) and Jerusalem (Judah) for their covenant violations and idolatry. According to most Reformed interpreters of this passage, the prophet highlights several core theological and historical themes. These are all discussed further in the book and we will look at them more in detail in the coming days. Today I want to concentrate on the general transgression of the northern and southern kingdoms of Samaria and Judea respectively.

 

There is the picture of God’s descent as He is pictured as stepping out of heaven to tread upon the "high places" of the earth. His presence causes cosmic upheaval—"mountains melt like wax before a fire and valleys split open like rushing water.” In Reformed exposition, this majestic and terrifying imagery demonstrates that the Creator is actively entering human history to execute judgment against sin, unhindered by earthly powers. This points us forward to the birth of Jesus. We know the lengths to which Herod went to in order to try and keep the “new king” from being born or rising to adulthood.

 

After this we see the transgression of Jacob (v. 5a). The text anchors the root of the disaster directly in the moral and spiritual failure of the covenant community ("Jacob's transgression" and the "sins of the house of Israel"). God holds His people accountable because they had the light of His law yet flagrantly violated the covenant. Micah also identifies Samaria (the capital of the Northern Kingdom) as the crime of Jacob, and the high places/shrines of Judah (centered around Jerusalem) as the epicenter of southern rebellion. If we look at other historical references from other prophets we see that Micah delivered these early oracles during a time of sharp moral decline in both north and south, warning that covenant curses—culminating in devastating foreign invasions by Assyria and Babylon—were inevitable unless the people repented.

 

Both capitals had become centers for pagan shrines, carved images, and unauthorized places of worship, breaking the foundational commandments given to Israel. The moral rot started at the top. The political, judicial, and religious leaders of both nations institutionalized this departure from God, treating Jerusalem—the very home of the Temple—as a pagan "high place". As detailed further in chapters 2 and 3 of Micah, this spiritual abandonment directly fueled severe social injustices. Corrupt leaders and wealthy elites used bribery, greed, and skewed legal systems to exploit, rob, and oppress the vulnerable and the poor. False prophets and priests went along with the corruption, telling the people what they wanted to hear for financial gain and falsely declaring "peace" when judgment was imminent.

 

The sin of that day is altogether too similar to our day. If ever there was a time for us to awaken to our need for repentance it is now. The sin of the northern and southern kingdoms of Israel seems very contemporary. Our only hope is in the work of Jesus Christ on the cross!

Micah - Who is Like the Lord ? - Pt 1

 

The word of the LORD that came to Micah of Moresheth in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem. Hear, you peoples, all of you; pay attention, O earth, and all that is in it, and let the Lord GOD be a witness against you, the Lord from his holy temple. (Micah 1:1–2 ESV).

 

Today we begin a new series for Morning Devotionals. As I was sitting on my dck the other morning, it seemed like the right time to dig a little deeper into the Book of Micah. First we ought to understand the meaning of the name of the prophet. Names in the Old Testament are revealing. In fact, we see some individuals have their names changed by God to reveal a significant principle through their lives. Here, we see that the name Micah means "Who is like the Lord?" or "Who is like God?" The name comes from the Hebrew word מִיכָה (Micayehû or Mikha), which acts as a rhetorical question. The name implies that no one compares to God in power, love, or truth. It is closely related to the name Michael.

 

We should also note that Micah was an 8th-century (BCE) prophet from Moresheth who wrote this sixth book of what we call the “minor prophets.” They are called “minor” not because they are somehow less important, they are simply shorter than the other prophet’s writings. He lived in a rural agricultural village in Judah southwest of Jerusalem during the reigns of Judean kings Jotham, Ahaz, and Hezekiah. Unlike many prophets, he addressed both the northern kingdom of Israel (Samaria) and the southern kingdom of Judah (Jerusalem). He prophesied around the same time as Isaiah and witnessed the Assyrian conquest of the northern kingdom.

 

The 7-chapter book itself alternates between warnings of divine judgment for corruption and social injustice and promises of future restoration. He condemned corrupt leaders, merchants using dishonest scales, and false prophets, while defending the poor and marginalized. It has a very contemporary message. Micah also foretold that a future ruler of Israel would come from Bethlehem (cf. Micah 5:2); and summarized God's core moral requirement as: "To act justly and to love mercy and to walk humbly with your God" (cf. Micah 6:8).

 

 

A Believer's Pearls

 

[Jesus said] “Again, the kingdom of heaven is like a merchant in search of fine pearls, who, on finding one pearl of great value, went and sold all that he had and bought it.” (Matthew 13:45–46 ESV).

 

There are those times in the Scripture when an incredible revelation is tucked away in what seems on surface examination to be relatively insignificant. In our reading today, Matthew is recalling some of the parables of Jesus. This one is most often called “The Pearl of Great Value.” The use of “pearls” in Scripture is not uncommon. Here Jesus uses the pearl to symbolize something of great value and beauty. Jesus is saying that the kingdom of heaven is like a merchant seeking fine pearls, and when he finds one of great value, he sells all he has to acquire it. This parable emphasizes the importance of seeking and prioritizing spiritual treasures.

 

It is also a representation of spiritual transformation: Just as an oyster covers an irritant with layers of nacre to form a pearl, God can use pain and hardship to build a believer's character and inner beauty. The Apostle John uses it to call to mind purity and heaven (cf. Revelation 21:21). He describes the twelve gates of the New Jerusalem as twelve giant pearls, symbolizing the perfection and preciousness of eternal life. And Jesus uses it in the Sermon on the Mount (cf. Matthew 7:6) as a metaphor representing sacred spiritual wisdom, the gospel, and good counsel.

 

It is not a huge leap to apply it to the worth of the treasure that is given to us in our family. I find this truth to be one we often don’t recognize as easily. It’s easy to see our responsibility for our families. We understand the effort and sacrifice necessary in serving and protecting our family, but somehow we miss the motivation for all that work. In my mind it is a matter of knowing the great value of the treasure of family which God has given us. They are our divinely gifted pearls!

 

I wonder, how are you treating your pearls? Is it with the care and wisdom that you would use with other highly valued things in your life? It should be.

 

A Walk through Ephesians - Pt 33

 

So that you also may know how I am and what I am doing, Tychicus the beloved brother and faithful minister in the Lord will tell you everything. I have sent him to you for this very purpose, that you may know how we are, and that he may encourage your hearts. Peace be to the brothers, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all who love our Lord Jesus Christ with love incorruptible. (Ephesians 6:21–24 ESV).

 

Today we come to the end of what I have often called Paul’s “mini-Romans”. Ephesians is certainly packed with theology and practical exhortation for the believer. I never seem to tire of reading and meditating in this letter. I hope it has been an encouragement and help to you as it always is to me.

 

This final greeting from Paul in Ephesians includes a benediction that both “peace” and “love with faith” would be ours “from God the Father and the Lord Jesus Christ” (v. 23). This is a fitting way to end the epistle, for peace has been an important theme of Ephesians, both the peace we have with God in Christ Jesus and the peace that results between brothers and sisters in Christ as we strive for unity based on love (cf. Ephesians 1:2; 2:14–15, 17; 4:1–3; 6:15). Unity is not based on just any kind of love but on the love of God revealed in the gospel — the Lord’s objective disclosure of Himself.

 

The twin themes of peace with God and others based on the revealed truth of the Lord’s Word — the peace and the purity of the church — encapsulate the central message of Ephesians. Having ministered in Ephesus (cf. Acts 19:1–10), Paul remained concerned for the believers there and in the surrounding geographical regions. While he was in prison awaiting an audience with the Caesar, the apostle became aware of a need for the Christians in Ephesus to have the major doctrines of the faith summarized. So, he wrote to the Ephesians to remind them that Christ’s work in their behalf was based on the work of the triune God (cf. Ephesians 1:1–14). Believing in this Lord brings many blessings to the saints, blessings we can hardly fathom but that we begin to grasp as others pray for our understanding (vv. 11–23). This inheritance is ours not because of our own works but because of the work of Jesus, the benefits of which we receive by faith alone (cf. Ephesians 2:1–9). Nonetheless, this faith proves itself in good works, and we demonstrate our belief in the work of love and our striving for Christian unity. After all, we believe in One who has torn down sinful divisions among His people (cf. Ephesians 2:10–3:21). The grounding for this love is the gospel itself, which creates a people who glorify the Lord by abandoning the ways of this world and manifesting the reality of Christ (cf. Ephesians 4:1–6:9). And, we persist in such a life only as we don the armor of God and war against Satan (cf. Ephesians 6:10–20).

 

Take time today to read back through Ephesians and thank God for what we have learned. Ask Him to make you more loving and more willing to stand for the essential truths of the Christian faith. Also, ask Him that you would be willing and able to serve as a model to other believers as one who promotes with fervor the church’s peace and purity. Seek the help of other Christians in working to foster unity and truth in Christ’s body. And, may you possess God’s grace and peace in all things!

 

A Walk through Ephesians - Pt 32

 

Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, and, as shoes for your feet, having put on the readiness given by the gospel of peace. In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one; and take the helmet of salvation, and the sword of the Spirit, which is the word of God, praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints, and also for me, that words may be given to me in opening my mouth boldly to proclaim the mystery of the gospel, for which I am an ambassador in chains, that I may declare it boldly, as I ought to speak. (Ephesians 6:14–20 ESV).

 

Paul’s description of the various elements of the armor of God concludes in today’s reading with his references to “the helmet of salvation, and the sword of the Spirit, which is the word of God” (v. 17). Yesterday we looked at the helmet as the piece that protects the soldier’s head, the helmet is essential to keeping a soldier alive and conscious, thereby enabling him to continue in his mission. This is a metaphorical reference to the mind (cf. Morning Devotionals, September 2, 2026). Today we see the sword. It is likewise vital, for it is the weapon with which every fighter can defend himself against blows and fight back against his enemies. In this reference we have both an offensive as well as a defensive piece of equipment. This is noteworthy.

 

The Lord’s armor in Isaiah 59:17–19 lies in the background of this passage, for God Himself dons a helmet of salvation in that passage to fight against His enemies. This is an interesting image because the Lord certainly does not need to be saved from sin and death as we do. J. Alec Motyer’s superb commentary on Isaiah indicates that in this passage, God’s donning of various armor pieces indicates who He is and what He intends to do. The Lord put on His helmet of salvation in Isaiah’s day to show both the nation of Israel and the entire world that He is salvation itself and that redemption would be accomplished in line with His purposes. For us to put on the helmet of salvation, then, indicates more than our rescue from sin and death. It also means that we arm ourselves with the ability and desire to proclaim to the ends of the earth that salvation is from the Lord. Furthermore, it demonstrates that we will work to accomplish His purposes for the church, the first fruits of God’s redemption, in line with the instructions of the Lord.

 

Ancient Roman soldiers carried different weapons, and the sword Paul likely has in view is the short-handled sword used in offensive combat against the enemies of the Caesar’s legions. In the Christian life, this sword is the Word of God (v. 17). Interpreters believe Isaiah 11:4 is an important background text here. The Messiah strikes “the earth with the rod of his mouth” in that prophecy, so Paul may be emphasizing the preached Word of God as our offensive weapon against Satan. This makes good sense, for as the Word is preached, sinners are rescued from the Devil’s grip and believers see the sins for which they need to repent.

 

John Calvin states that “by faith we repel all the attacks of the devil, and by the word of God the enemy himself is slain. If the word of God shall have its efficacy upon us through faith, we shall be more than sufficiently armed both for opposing the enemy and for putting him to flight.” As we study and proclaim the Word of God to our friends and neighbors, the kingdom of Satan fails in his work against the Lord and His people. Take up your sword!

 

A Walk through Ephesians - Pt 31

 

Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, and, as shoes for your feet, having put on the readiness given by the gospel of peace. In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one; and take the helmet of salvation, and the sword of the Spirit, which is the word of God, praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints, and also for me, that words may be given to me in opening my mouth boldly to proclaim the mystery of the gospel, for which I am an ambassador in chains, that I may declare it boldly, as I ought to speak. (Ephesians 6:14–20 ESV).

 

Having covered each component of the armor of God, we understand that we cannot succeed against the Devil if we rely on ourselves. We need the belt of truth to keep the daggers of false doctrine from cutting our legs out from under us. Christ’s imputed righteousness gives us ultimate protection from condemnation and accusation, and the breastplate of a Spirit-developed righteous character guards against the powerful blows of sin that try to destroy our hearts. The shoes of the gospel of peace give us solid footing and ready us to fight. Faith acts as a shield that drives us to seek shelter in God against the flaming arrows of enticing temptations. And today we come to the Helmet of Salvation. This part of our battle equipment protects our minds, enabling us to remain focused on the kingdom. We will see tomorrow that the Scripture is our mighty sword, the weapon that brings the Lord’s enemies to submissive repentance and keeps us on the narrow way by forcing us to our knees in gratitude for salvation and sorrow for sin.

 

Our ultimate reliance on Christ for success in spiritual warfare is underscored in today’s passage. The participial phrase used in this verse, “praying at all times in the Spirit” (v. 18), covers everything that comes before it. In so doing, it indicates that we put on the armor of God by consistent, persistent prayer. Praying “at all times” is nothing less than taking every opportunity to be in a relationship with the Lord that acknowledges our weakness and our need for the Lord’s power against all of those principalities and powers that seek our destruction. Prayerful dependence must be the consistent attitude of our hearts, both in difficult times that make us quick to run to God and when prosperous seasons tempt us to forget our need for Him. John Calvin writes, “Paul therefore desires us to allow no opportunity to pass — on no occasion to neglect prayer; so that praying always is the same thing as praying both in prosperity and in adversity.”

 

Prayer is to be made in the Spirit (v. 18), which is not a reference to speaking in tongues. Instead, it refers to petitioning God for specific things (“all prayer and supplication”) through the Spirit, who is the One who prompts us to pray and then takes what we offer and makes it acceptable to the Father (cf. Romans 8:26). The Lord wants us to make specific requests, understanding that they will be granted in accordance with His perfect will (cf. James 4:2; 1 John 5:14).

 

In addition to being specific in prayer, God also wants us to be persistent in intercession (v. 18). This is a good reminder for us today, as we are likely to give up praying when we feel as if we have not received an answer in a timely manner. But we must persevere in asking for God’s help, even if it seems He is delaying His response. It is the acknowledgement that God’s timing cannot always be understood, though it can always be trusted!