Sermon Tone Analysis

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Announcing the Arrival of the King
Introduction
The budget speech by the Minister of finance was disappointing and challenging for most to hear.
Some South Africans were hoping that the new president of the RSA will step in and save our country from disaster.
Arguably the most popular evangelist of modern times.
One of our own - summed up the increase in Taxes:
“Ok.
So let me get this straight.
I have to pay more for petrol so that I can drive to work; then I get a salary on which I pay exorbitant tax, to spend that salary on products and services for which I also have to pay more; all this so that other people’s children (not my own) can go to university for free.”
Friends and spiritual advisor to 12 consecutive American presidents, from Harry Truman to Barack Obama.
It is an exception to ask for a more difficult life, it is close to lunacy to be happy with a difficult life.
lunacy to be happy with a difficult life.
[Billy Graham and Ruth}
[We want God to give us a better life]
Most of the time, we ask God for relief (an easier life) and God delivers.
So, what should we hope for in government and why - to give us an easier life?
We should look out for, we should hope for a better government.
Ruth Graham, lifelong wife of Billy, praying for a husband in her youth asked for: “A missionary- husband who would go to a foreign country - preferably a difficult place to live”.
God gave her a difficult life.
But Ruth was an independent woman.
Once, she crashed the family car and Billy wanted to stop her from driving.
She refused to listen to him on this topic.
Billy motivated with: “I don’t remember reading in the Bible about Sarah ever talking to Abraham like that?”
To which Ruth responded: “I don’t remember reading in the Bible that Abraham tried taking Sarah’s camel away from her.”
Ruth is the exception in praying for a difficult life - and Ruth Graham was an exceptional women who had to support an exceptional man of God.
Most people want an easier life, under a fair government.
Some, like
Actually, we should be on the lookout, we should hope for a better for a Kingdom.
That is exactly what Micah advised the faithful few in Jerusalem to do.
Some questions the remnant could have asked about the new King may have been:
[Questions in Jerusalem - 700BC]
Q: How will the King be received?
A: He will be humiliated.
Q: How will we know who the King is?
How will we know who the King is?
A: By the uniqueness of His birth.
Q: What will the King do?
A: Six specific promises
Or, we can structure the prophecy about the King in three parts:
Humiliation of the King (v1)
Birth of the King (v2)
Next time - The Job Description of the King
Job Description of the King (3-15)
Humiliation of the King
Jerusalem, besieged by the Babylonians (), was called a daughter of troops.
That means, a city surrounded by soldiers.
Micah challenged the people to muster their troops, though of course her defence efforts were in vain because of Nebuchadnezzar’s siege.
An interesting side-note:
(The Heb.
word for “siege” is used in the OT exclusively referring to the siege of Jerusalem, ; ; ; , ; .)
Micah did not identify the ruler of Israel except to say that He would be struck on the cheek with a rod.
[The Ruler will be struck on the cheek.
This means humiliation]
To strike someone on the cheek was to humiliate him; cf. ; ; .)
1 Kings 22:23
Some suggest This ruler may be Jesus, because;
(a) Christ was struck on the head (; ) and face () and
(b) He is referred to in .
Other factors point to the possibility that The ruler could be Judah’s king Zedekiah:
(1) The first part of verse 1 refers to the Babylonian attack on Jerusalem.
(2) The word “ruler” translates šōp̱ēṭ (“judge”), whereas The word for ruler in verse 2, is not the word usually used to refer to Jesus.
The word for “ruler” which clearly refers to Jesus, is mōšēl.
But, Micah, playing with words uses Šōp̱ēṭ that forms an interesting wordplay on the similar-sounding word for “rod,” šēḇeṭ.)
(3) Jesus was not struck by troops of an enemy nation while Jerusalem was besieged.
However, Nebuchadnezzar did capture Zedekiah and torture him ().
(4) A soon-coming event, not a distant-future event, seems to be suggested by the Hebrew word for “but now” in (not trans. in the niv).
This is followed by the distant future tense in verses 2–6.
I hold to the belief that Micah, true to His pattern of prophecy, plays with words and structure.
While using current and soon to be revealed events, he points to distant events of much greater importance.
So, I believe in the context of the chapter as a whole, Micah speaks here in about Jesus the King.
In His announcement of the King (Jesus), Micah introduces the King as one who will be humiliated.
Not what is expected.
How will we know when the Kings arrives?
He will be humiliated.
Isaiah 53:
Reading through the Gospels, we see how many times Jesus was humiliated by the “rod” of the spiritual authority.
Those who should have recognised Him, humiliated Him.
They - no - we expected that from them!
How about you and me?
Are we guilty of humiliating Jesus?
Surely not!
Every time, you do not recognise Jesus as your King, it is as if you humiliate Him by striking Him on the cheek.
Challenging Him.
When we:
worry,
lie,
Isaiah 53:7
manipulate situations,
run from difficulties in stead of confronting them.
we distrust our King Jesus, and humiliate Him.
Jerusalem will recognise the arrival of the King by His humiliation.
We, who live on this side of the New Testament know that The birth, life and death of Jesus was a humiliation.
We know, that the King has arrived already.
Another fact that helps us recognise the King, is the way He comes into this world.
Birth of the King (for victory)
The pattern of this verse is similar in some ways to the pattern of 4:8.
In each verse, The city is personified and addressed as you;
“You - Jerusalem” in 4:8 and “You - Bethlehem” in 5:2.
The words will come are in both verses; But a slight change in the sentence construction changes the purpose of the Kings arrival in, or for those cities.
The “Ruler,” Christ, will be “from” Bethlehem Ephrathah, about five miles from Jerusalem.
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