Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision, etc. The following is the version of Delitzsch: "Thus saith Jehovah concerning the prophets who lead my people astray, who bite with their teeth and preach peace. And whoever should put nothing into their mouths, against him they sanctify war. Therefore night to you because of the vision, and darkness to you because of the soothsaying; and the sun will set over the prophets, and the day blacken itself over them. And the seers will be ashamed and the soothsayers blush, and all cover their head, because there is no answer of God." Here he attacks the false prophets, as before he had attacked the 'princes.' 'That make my people err' - knowingly mislead my people, by not denouncing their sins as incurring judgments. 'That Bite with their teeth, and cry, Peace;'
i.e. who, so long as they are supplied with food, promise peace and prosperity in their prophecies. 'And he that putteth not into their mouths, they even prepare war against him.' Whenever they are not supplied with food, they foretell war and calamity: they sanctify war,
i.e. proclaim it as a holy judgment of God, because they are not fed. 'Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark.' Calamities press on you so overwhelmingly as to compel you to cease pretending to divine (
Zechariah 13:4). Darkness is often the image of calamity (
Isaiah 8:22;
Amos 5:18;
Amos 8:9). 'Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips.' The Orientals prided themselves on the moustache and beard. To cover the upper lip, therefore, was a token of shame, mourning, and sorrow (
Leviticus 13:45;
Ezekiel 24:17). 'Cover not thy lips,'
i.e. assume not the usual token of one mourning (
Ezekiel 24:22). They shall be so ashamed of themselves as not to dare to open their mouths, or boast of the name of prophet. 'For there is no answer of God.' They shall no more profess to have responses from God, being struck dumb with calamities (Fausset). False prophets are here brought under our attention again, and three things are suggested concerning them.
I. THEY ARE DECEIVING. God says, they "make my people err." Preachers often make their hearers err.
1. In theology. They propound ideas, crude and ill digested, concerning God, Christ, moral conditions and relations, utterly inconsistent with truth.
2. In worship. The forms they propose to use in worship, the rules they enjoin for it, are often such as to give the people wrong ideas as to what worship really is.
3. In morality. Their standard of duty is often wrong; hence wars are sanctioned, priestly exactions and assumptions encouraged and maintained. Ah me! how the preachers make men err on these great subjects!
II. THEY ARE AVARICIOUS. They "bite with their teeth, and cry, Peace." Greed governs them in all their ministries. They are ever hungering after gain; pelf with them is a passion. Their eyes are ever on pew rents, offerings, tithes, etc. If their greed is offended, they "prepare war against" the offender; they raise an opposition strong and deadly against him. They are "greedy of filthy lucre."
III. THEY ARE CONFOUNDED. Confounded in darkness. "Night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them." They were blind leaders of the blind, and they themselves fall into the ditch. Confounded in shame. "Then shall the seers be ashamed, and the diviners be confounded." Jehovah ignores them. "There is no answer of God." "Those," says Matthew Henry, "who deceive others are but preparing confusion for their own faces." - D.T.
Thus saith the Lord concerning the prophets that make My people err
Homilist.
Here the prophet attacks the false prophets, as before he had attacked the "princes."
I. They are DECEIVING. God says, they "make My people err" Preachers often make their hearers err.
(1)In theology. They propound ideas, crude and ill digested, concerning God, Christ, moral conditions and relations, utterly inconsistent with truth.(2)In worship.(3)In morality. Their standard of duty is often wrong.II. They are AVARICIOUS. They "bite with their teeth, and cry peace." Greed governs them in all their ministries.
III. They are CONFOUNDED.
1. Confounded in darkness. "Night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them."
2. Confounded in shame. Then shall the seers be ashamed, and the diviners be confounded. Jehovah ignores them. "There is no answer of God." "Those," says Matthew Henry, "who deceive others are but preparing confusion for their own faces."
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People
Jacob,
MicahPlaces
Adullam,
Jerusalem,
ZionTopics
Ashamed, Confounded, Cover, Covered, Covering, Disappointed, Disgraced, Diviners, Embarrassed, Faces, Future, Indeed, Lip, Lips, Loss, Mouths, O, Readers, Seers, Shame, Shamed, Upper, Yea, YesOutline
1. The cruelty of the princes.5. The falsehood of the prophets.8. The false security of them both.Dictionary of Bible Themes
Micah 3:7 5195 veil
7781 seer
Library
The Apostasy in Two Days.
In our introduction we gave a number of texts which spoke of the whole of the gospel dispensation as one day; but any period of time distinguished by some extraordinary historic event may be and is also termed a day. The apostasy or dark noonday being under two forms is marked in Bible history as two days. The first form of the apostasy, namely, Catholicism, is called by the Scriptures a "dark day." A Cloudy Day. The second form of the apostasy was not such utter darkness as the first, and is therefore …
Charles Ebert Orr—The Gospel Day Bad Ecclesiastics and Base Plots
The priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say: Is not the Lord among us? none evil can come upon us.--Micah iii. 11. E furon le sue opere e le sue colpe Non creder leonine ma di volpe. Pulci, Morg. Magg. xix. Chrysostom would fain have taken Philip with him, for Philip grew more and more endeared and more and more useful to him. But Philip, as manager of the Archbishop's household and an assistant in all matters of business, …
Frederic William Farrar—Gathering Clouds: A Tale of the Days of St. Chrysostom
Of Councils and their Authority.
1. The true nature of Councils. 2. Whence the authority of Councils is derived. What meant by assembling in the name of Christ. 3. Objection, that no truth remains in the Church if it be not in Pastors and Councils. Answer, showing by passages from the Old Testament that Pastors were often devoid of the spirit of knowledge and truth. 4. Passages from the New Testament showing that our times were to be subject to the same evil. This confirmed by the example of almost all ages. 5. All not Pastors who …
John Calvin—The Institutes of the Christian Religion
"And There is None that Calleth Upon Thy Name, that Stirreth up Himself to Take Hold on Thee,"
Isaiah lxiv. 7.--"And there is none that calleth upon thy name, that stirreth up himself to take hold on thee," &c. They go on in the confession of their sins. Many a man hath soon done with that a general notion of sin is the highest advancement in repentance that many attain to. You may see here sin and judgment mixed in thorough other(315) in their complaint. They do not so fix their eyes upon their desolate estate of captivity, as to forget their provocations. Many a man would spend more affection, …
Hugh Binning—The Works of the Rev. Hugh Binning
Contention Over the Man Born Blind.
(Jerusalem.) ^D John IX. 1-41. [Some look upon the events in this and the next section as occurring at the Feast of Tabernacles in October, others think they occurred at the Feast of Dedication in December, deriving their point of time from John x. 22.] ^d 1 And as he passed by, he saw a man blind from his birth. [The man probably sought to waken compassion by repeatedly stating this fact to passers-by.] 2 And his disciples asked him, saying, Rabbi, who sinned, this man, or his parents, that he should …
J. W. McGarvey—The Four-Fold Gospel
The Purpose in the Coming of Jesus.
God Spelling Himself out in Jesus: change in the original language--bother in spelling Jesus out--sticklers for the old forms--Jesus' new spelling of old words. Jesus is God following us up: God heart-broken--man's native air--bad choice affected man's will--the wrong lane--God following us up. The Early Eden Picture, Genesis 1:26-31. 2:7-25: unfallen man--like God--the breath of God in man--a spirit, infinite, eternal--love--holy--wise--sovereign over creation, Psalm 8:5-8--in his own will--summary--God's …
S. D. Gordon—Quiet Talks about Jesus
The Sovereignty of God in Operation
"For of Him, and through Him, and to Him, are all things: to whom be the glory for ever. Amen" (Romans 11:36). Has God foreordained everything that comes to pass? Has He decreed that what is, was to have been? In the final analysis this is only another way of asking, Is God now governing the world and everyone and everything in it? If God is governing the world then is He governing it according to a definite purpose, or aimlessly and at random? If He is governing it according to some purpose, then …
Arthur W. Pink—The Sovereignty of God
The Doctrine of the Scriptures.
I. NAMES AND TITLES. 1. THE BIBLE. 2. THE TESTAMENTS. 3. THE SCRIPTURES. 4. THE WORD OF GOD. II. INSPIRATION. 1. DEFINITION. 2. DISTINCTIONS. a) Revelation. b) Illumination. c) Reporting. 3. VIEWS: a) Natural Inspiration. b) Christian Illumination. c) Dynamic Theory. d) Concept Theory. e) Verbal Inspiration. f) Partial Inspiration. g) Plenary Inspiration. 4. THE CLAIMS OF THE SCRIPTURES THEMSELVES: a) The Old Testament. b) The New Testament. 5. THE CHARACTER (OR DEGREES) OF INSPIRATION. a) Actual …
Rev. William Evans—The Great Doctrines of the Bible
Micah
Micah must have been a very striking personality. Like Amos, he was a native of the country--somewhere in the neighbourhood of Gath; and he denounces with fiery earnestness the sins of the capital cities, Samaria in the northern kingdom, and Jerusalem in the southern. To him these cities seem to incarnate the sins of their respective kingdoms, i. 5; and for both ruin and desolation are predicted, i. 6, iii. 12. Micah expresses with peculiar distinctness the sense of his inspiration and the object …
John Edgar McFadyen—Introduction to the Old Testament
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