Ligonier Ministries Blog

Ligonier Ministries
Ligonier Ministries
  1. No event in our lives could be more significant than our conversion to Christ. But what happens next, after we become Christians? What do we need to know, and how do we grow in grace? The following resources, curated by the Ligonier editorial team, can assist new Christians in learning the Bible and Christian doctrine so that they might live a life of love for God and others. Essential Truths of the Christian Faith by R.C. Sproul In this book, Dr. Sproul explains more than one hundred major Christian doctrines, providing an accessible yet thorough understanding of the Christian faith as revealed in Scripture. Topics covered include divine revelation, the attributes of God, Jesus Christ, the Holy Spirit, salvation, the church, end times, and much more. Analogies and illustrations from everyday life make this an interesting and informative tool for those who are new to the Bible or theology. The Basics of the Christian Life by Sinclair Ferguson What is a Christian? What does it mean to belong to a church? And how can we grow in grace? This twelve-part teaching series answers these vital questions and many more, covering topics such as becoming a Christian, belonging to the church, the means of grace, discovering God’s will, and enduring hardships. It is a valuable resource for new believers who are seeking to better understand what it means to be a Christian and how to live to the glory of God. Everyone’s a Theologian by R.C. Sproul We may not think of ourselves as theologians, but the truth is, anytime we think about a teaching of Scripture and seek to understand it, we are engaging in theology, which refers to the study of God. In this book, Dr. Sproul surveys the basic truths of the Christian faith, explaining what God is like and what He has done for His people. This introduction to systematic theology includes sections on the doctrines of Christology (Christ), pneumatology (the Holy Spirit), soteriology (salvation), ecclesiology (the church), and eschatology (last things). The Reformation Study Bible This study Bible is designed to provide an unparalleled reading, study, and discipleship experience for every age and stage of the Christian life. Resources include theological notes from Dr. R.C. Sproul, commentary from distinguished theologians, topical articles on key theological themes, book introductions and study notes for every book of the Bible, full color maps, and historical creeds and confessions. Other editions are also available, including a condensed edition and a student edition. Tabletalk Magazine Tabletalk is a monthly discipleship magazine dedicated to helping Christians grow in their faith. With articles from trusted pastors, scholars, and teachers, each issue contains feature articles, daily Bible studies, and columns that address various biblical, theological, and practical themes to help strengthen and encourage readers. New Christians may find the daily Bible studies especially helpful as they seek to develop an understanding of correct biblical interpretation.
  2. It’s time for our weekly $5 Friday (and More) sale. Today only, browse a collection of discounted discipleship resources on a vast array of subjects to help you deepen your knowledge of God and His Word. This week’s sale includes the following resources and many more: Facing the Last Enemy: Death and the Christian by Guy Waters, ebook $9.00 $5.00 Alive: How the Resurrection of Christ Changes Everything by Gabe Fluhrer, audiobook $20.00 $5.00 The Fear of the Lord with Michael Reeves, teaching series digital download $16.00 $5.00 Saints of Zion from Jeff Lippencott and R.C. Sproul, album digital download $9.99 $5.00 While supplies last, fill your library with biblical materials and stock up on gifts for your loved ones. This sale ends tonight at 11:59 p.m. ET Shop now and save.
  3. Do you ever wonder what it would be like to meet Jesus in person? Every Christian does. All kinds of questions run through your head: > What does He look like? > How tall is He? > What does His voice sound like? Peter knew the answers to these questions. Meeting Jesus was a life-changing moment for him. Paintings of Peter show him as an older man, full-figured and slightly balding. There exists to this day, in the catacombs in Rome, a graffito with the name PETRUS in bold red. Rome is where Peter was crucified at the hands of Emperor Nero in AD 64. But Peter first encountered Jesus more than thirty years earlier. As we meet him for the first time in John’s gospel (John 1:35–42), he was probably around thirty years old, roughly the same age as Jesus. Peter and his brother Andrew, along with the two brothers James and John (elsewhere known as Boanerges, or Sons of Thunder, a nickname given to them by Jesus because of their committed preaching; Mark 3:17), had an established fishing business in Bethsaida, Galilee (John 1:44). Bethsaida had been raised to the status of a city by the infamous Philip the Tetrarch, who later married the equally infamous Salome, the one who asked for the head of John the Baptist on a plate. Peter was a fisherman. Scholars often doubt that Peter could write the complex Greek of the epistle known as 2 Peter. But Bethsaida was a thoroughly Hellenistic city. Peter would have been taught Hebrew, Aramaic, and Greek, as well as possibly some Latin, in the established synagogue education system. Even today, lack of a formal education doesn’t mean that someone is uneducated. I have known many who never went to college whose language skills and knowledge of Scripture were profound. My late mother left school at sixteen to care for her ailing father, but she could hold her own on literature and music. Just because Peter and some of the other disciples earned their living fishing the Sea of Galilee does not mean that they were poorly educated. Peter’s Aramaic name was Simōn and denoted the idea of “obedient.” Transliterated into Greek, it became Symeon. Jesus called him “Peter” (initially at the time of his calling as a disciple [John 1:42] and later reaffirmed at Caesarea Philippi [Matt. 16:18]) because He either saw something in him or desired something from him. The name means “rock” or “stone.” Its Aramaic equivalent was Kephas (its English cognate is Cephas). “Andrew,” the name of Peter’s brother, is an entirely Greek name, indicating some degree of Hellenization (Greek cultural influence) on the part of their parents. But something had happened that had taken Andrew and Peter down south to Bethany, on the eastern side of the river Jordan. An extraordinary preacher had emerged by the name of John the Baptist. Huge crowds were going into the countryside to hear him preach and receive the baptism of repentance he offered. Priests and Levites were sent from Jerusalem to inquire about his identity (John 1:19). Some wondered whether he might be the long-awaited Messiah, the One prophesied in the Scriptures who would deliver the people of Israel from their sins. But he was not (v. 20). Neither was he Elijah. Since the prophet Elijah had not died but instead been taken into heaven alive, a belief emerged among Second Temple Jews that he might return one day. An empty seat was kept for him in Jewish homes at the celebration of Passover. John was none of these. Instead, he identified himself as the one depicted by the prophet Isaiah as “the voice of one crying out in the wilderness, ‘Make straight the way of the Lord’” (John 1:23, quoting Isa. 40:3). Furthermore, John the Baptist pointed to another, One who stood among them, “the strap of whose sandal [he was] not worthy to untie” (John 1:27). He was referring to Jesus, who had also come down from Galilee to hear His cousin preaching in the wilderness. John the Baptist was the forerunner, the one who prepared the way for Jesus’ ministry. He preached a message of repentance, calling Israel to turn from its sins, and offered a baptism of repentance in the Jordan River. On this occasion, Jesus was there and asking for baptism. After John identified Him as “the Lamb of God, who takes away the sin of the world!” (John 1:29), something extraordinary happened: the Spirit descended on Jesus in the form of a dove (John 1:32). “And I have seen and have borne witness that this is the Son of God,” John declared (John 1:34). And elsewhere, we read that a voice was heard from heaven: “You are my beloved Son; with you I am well pleased” (Mark 1:11). Why was it necessary for Jesus, the sinless Lamb of God, to receive a baptism of repentance? Why should He undergo this water ordeal of judgment? The answer is substitution. He was identifying Himself with our sin. Even the Baptist balked, protesting, “I need to be baptized by you, and do you come to me?” (Matt. 3:14). But it was for this reason that Jesus had come: to provide a way back from the wilderness to Eden. “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Cor. 5:21). The long-awaited Messiah had come! An Eyewitness of Jesus Peter came to Bethsaida to see and hear John the Baptist. But he did not know that God had other plans for him, plans that would change his life completely. It was the day after Jesus’ baptism. Andrew and an unnamed disciple, probably John (John 1:35, 40), overheard the Baptist refer to Jesus as “the Lamb of God” (John 1:36). The expression would have evoked powerful images in the minds of devout Jews. They would have recalled the incident with Abraham when a ram was caught in the thicket by its horns and the sacrifice of Isaac was averted (Gen. 22:1–24). They would have remembered the annual ritual of sacrificing a lamb for Passover (Ex. 12:43–51). And they would have recollected that the prophet Isaiah, in the fourth Servant Song, referred to “a lamb that is led to the slaughter” (Isa. 53:7). There is always something about Jesus that entices and attracts attention. Andrew was bold enough to ask where Jesus was staying (the account in John covers several days, and Jesus would have needed somewhere to eat and sleep [cf. John 1:29, 35, 43]). We are not told who these hospitable folks were, but imagine the stories they could relate in later years about Jesus’ having slept in their house! Before leaving for the place where Jesus was staying, Andrew did something significant that had consequences. He went and found his brother Simon and brought him to meet Jesus. This may well have been the most important thing Andrew ever did! On one level, this is a small matter. It is perfectly understandable that a brother might want his sibling to experience meeting Jesus for the first time. But on another level, we never know when small things will end up having significant outcomes. God is in the details. John, the gospel author, is recalling a day when he and Peter, along with many others, saw Jesus for the first time. They were eyewitnesses. John is writing not about myths and fables but about actual historical acts that he witnessed with his own eyes. The Apostles were eyewitnesses. Later, after the betrayal of Judas, Luke records that Judas’ replacement as one of the twelve Apostles must be “a witness to [Jesus’] resurrection” (Acts 1:22). Scholars sometimes scoff at the reliability of eyewitness recollections, particularly after many years have passed. In today’s legal system, testimonies often reveal wide-ranging recollections of past events, giving eyewitness accounts little credibility. But recent scholarship has demonstrated that when issues of deep religious significance are witnessed, the story is recalled over and over and embedded in the mind with accurate details. John is recalling his own first meeting with Jesus, and he remembers places and conversations and the passing of days (“the next day” [John 1:29, 35, 43]). Peter would later recall Jesus’ transfiguration and write, “We were eyewitnesses of his majesty” (2 Peter 1:16). Peter wanted us to know that he was there when it happened. “I saw it with my own eyes!” And for Peter, having these eyewitness accounts written down in Scripture was even more important. Why? Because “no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:21). The Bible is the infallible, inerrant Word of God. Its testimony is true and can be relied on. It is the source of all wisdom, in every circumstance of life. A Seeker, but of Whom? Initially, Peter was a seeker of John the Baptist. Intrigued by the news that had reached Galilee about a rather strange figure who was clothed in camel’s hair and eating locusts and wild honey and who had appeared out of nowhere, one who reminded people of the prophet Elijah, Peter, joined by the rest of his fishing company, went south to meet this new figure. The outcome of this journey proved very different from what he might initially have expected: Peter not only met John the Baptist but also met the Messiah! Peter had been a student of the Scriptures since he was a small boy. He knew the Scripture that spoke of the “offspring” of the woman (Gen. 3:15), the prophet like Moses (Deut. 18:18), the King like David who would “establish the throne of his kingdom forever” (2  Sam. 7:13), and the Suffering Servant who would bear “the sin of many” (Isa. 53:12). And now Peter saw the fulfillment of these prophecies. The Messiah was here. The promised Messiah, the One whom Peter will later confess as “the Christ” (Matt. 16:16), was standing before him in the flesh! “We have found the Messiah,” Andrew told his brother, and John, recalling the incident, translates it in parentheses as “Christ” for his Hellenistic readers (John 1:41). Peter had been brought to see Jesus by his brother Andrew, and both brothers were invited to spend the day at the place where Jesus was lodging that week. Intrigue drew them to Bethsaida, but they did not yet know that in God’s providence, greater things were planned for them. Roughly contemporaries, Jesus and Peter had been raised less than twenty miles apart, but they had apparently never met. In those silent years of preparation, Jesus kept His identity a close secret. But on this day, His identity was a matter of public record. Peter came face-to-face with Jesus and became a disciple. It is not important that we know the exact day on which we became disciples. Some are brought to Christ as a mother greets her sleeping baby—“with a kiss,” as the hymn writer Christina Rossetti once said. Some come to faith before they are ever conscious and only later express their faith. But some, like me, can recall the actual day (and even time) that they first came to believe in Jesus Christ and celebrate it every year thereafter. What is crucial is that we find Jesus and, when we do, that we believe in Him. Without Him, we are lost. When we find Him, we also find ourselves. With Jesus, life takes on an entirely new meaning and purpose. A New Name Our names are important to us. I have three names, two of which are my two grandfathers’ names. It has made me think of them almost every day, particularly when one of them died when I was seven. I can recall details of events and conversations I shared with both and a message that one gave me a week before he died of cancer. And what was that message, you ask? He gave me a green Parker fountain pen and told me to write a book! We read that when Andrew brought Peter to Jesus, He looked at him and said: “You are Simon the son of John. You shall be called Cephas” (John 1:42). As we have already noted, Cephas and “Peter” are from the Aramaic and Greek words for “rock” or “stone.” John, the author of the gospel, translates Cephas as “Peter” for his Greek readers. In making this statement, Jesus anticipates an event that would be hardly fathomable for Peter at this moment. It would take place way up north, at Caesarea Philippi, in the foothills of Mount Hermon, when Jesus would tell Peter, “You are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it” (Matt. 16:18). The Greek is a play on the name “Peter” (petros) and the word “rock” (petra). We will examine this incident in greater detail later, but on his very first encounter with Jesus, Peter was to be known as Rocky. He had a part to play in the emerging, fledgling church that would be of immense significance. After all, when you read the first twelve chapters of Acts, the account is almost entirely about Peter. Having one’s name changed is deeply significant in Scripture. Think of Abram/Abraham, Jacob/Israel, and Gideon/Jerubbaal, for example (Gen. 17:5; 35:10; Judg. 6:32). Each one was pivotal in the shaping of redemptive history. Jesus seems to be telling Peter: “I am going to build My church, and you will be important in that story. You will be a foundational rock.” Though Peter will stumble, Jesus will restore him so that Peter can play the part destined for him and play it magnificently. John, in telling the story, knows that his readers will already be aware of Peter’s threefold denial, but John also realizes that his readers will know of Peter’s recovery, too, and depending on when John’s gospel was written, they may also be aware that he was crucified in AD 64 at the hands of Emperor Nero. A “rock” indeed! Humanly speaking, none of this would have been possible had Andrew not searched out his brother in the immense crowds attending John the Baptist’s preaching and brought him to meet Jesus. You might have only one significant work to do in your life, and you must make sure that you accomplish it. And what could be more significant than introducing a sibling to Jesus? Peter has been found, and he has become a disciple of Jesus. : See Richard Bauckham, Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony (Grand Rapids, Mich.: Eerdmans, 2017). : Christina Rossetti, “In the Bleak Midwinter” (1872).
  4. Eighteen years ago, my jaw figuratively dropped to the floor as I sat in the first Old Testament course of my academic career. I attended a secular university, so I did not expect much true biblical teaching. However, I had hope the Scriptures would be treated fairly because my professor was an Orthodox Jew. You can imagine my surprise, then, when my professor said faithful ancient Israelites did not deny the existence of other gods. They worshiped Yahweh above the rest of the gods, he said, but they believed those gods were real. Liberal “highercritical” circles accept as dogma my professor’s view, which is henotheism. True monotheism—the belief that only one God exists—came late in Israel’s history, these critics say. Advocacy of henotheism is based largely on reading references to “other gods” in the Pentateuch as proof that Moses attributed true existence to the deities of other peoples but believed Israel was to worship Yahweh alone (for example, Ex. 20:3). Unbelieving scholarship must focus on minutia and ignore larger contexts to “find” henotheism in Scripture. That Moses affirmed the existence of only one God is plain from the Pentateuch’s first chapter. Unlike other ancient Near Eastern creation accounts, we do not read that battles between deities brought forth the earth. Genesis 1 presents one God who “created the heavens and the earth” (Gen. 1:1). Yahweh, the sole actor in the narrative, formed the universe by His Word. Given the prevalence of polytheism in the ancient Near East, the biblical authors repeatedly insist that there is but one God. Just prior to the Shema and its affirmation of monotheism, we read that “there is no other” Lord (Deut. 4:39). Only Yahweh responds in the confrontation between Elijah and the prophets of Baal, for Yahweh exists and Baal does not (1 Kings 18:20–40). Isaiah says, “Besides \[Yahweh\] there is no god,” and points out the folly of serving deities represented by wooden idols (Isa. 44). The Apostles proclaimed monotheism most strongly when they encountered Greek paganism. Paul continues the Old Testament’s denial of the existence of other gods in Romans 1, explaining that polytheism arises as people suppress their knowledge of the one true God and fashion deities they can manipulate (Rom. 1:18–23). The same Apostle reminds Timothy, who ministered in a pagan context, that “there is one God” (1 Tim. 2:5). Throughout Revelation, John points out the futility of Roman religion, describing the eventual fall of any pretender to the Lord Almighty’s throne. That the one God reveals Himself to His creation undergirds biblical monotheism. What good would it be to know that one God exists without knowing anything else about Him? This deity would be functionally absent, leaving us on our own to figure out His will, if He even cared that we follow it. The God of Scripture, however, reveals Himself—indeed, He must reveal Himself if we are to know Him. This revelation comes through creation itself (Ps. 19; Rom. 1:18–32), but saving knowledge of the Creator is possible only through the special revelation that is the Bible (Matt. 11:27; 2 Tim. 3:16–17). So What? Biblical monotheism is not mere abstract speculation but has at least four practical consequences for life and ministry: Certainty—God clearly and truly reveals Himself, so we are not left to guess what He expects from us. Modern people often view themselves as “seekers” doing their best to figure out God. Yet mere conjecture is a shaky foundation for one’s eternal destiny. Courage—Western Christians are not yet being thrown to the lions. Yet if we ever face serious suffering, we will not persevere if we are unconvinced that the God of Scripture is the only God. We will deny Christ at the first hint of trouble if we waver on the fact that one God means one Savior for the world. Without this foundation, we will bow to religious relativism. Daniel’s commitment to monotheism strengthened him to resist paganism. By God’s grace, we follow his example. We fear not what our enemies can do to our goods, kindred, or mortal lives, for if there is only one God and we are on His side, persecution is but a “light momentary affliction” compared to the “eternal weight of glory” in store for us (2 Cor. 4:7–18). Conviction—Conviction and courage are inseparable and mutually dependent. Courage enables us to persevere in love for the one true God. Conviction enables us to take a stand even before trouble comes our way. If our faith is grounded in the fact that there is only one God and therefore one truth, then our preaching, teaching, evangelism, and cultural engagement will be strong. We will confront fallen humanity’s strongholds, and the Spirit will use our words to soften the hearts of sinners. The church sorely needs men and women of godly conviction. Such conviction begins with an unwavering commitment to biblical monotheism. Clarity—Understanding biblical monotheism helps us to be clear about what we believe and are to teach. We do not believe in one God who is known by many names and who offers many paths of salvation. We do not affirm that it is enough to believe one God exists. We confess that we must trust in the God of the Bible, who is not worshiped even by the most well-meaning Muslims, Mormons, Jehovah’s Witnesses, animists, or modern Jews. Not Unitarianism As for clarity, biblical monotheism is not unitarianism. The fullness of the Shema’s testimony to God’s oneness is in the Bible’s teaching that His oneness is not undifferentiated unity. His oneness pertains to His divine essence, but this one divine essence is shared fully and equally by three distinct persons. Father, Son, and Holy Spirit are fully and equally divine, but the Father is not the Son, who is not the Spirit (John 1:1; John 14:16–17; 2 Cor. 13:14). Salvation is the work of the triune God. The Father sends the Son; the Son atones for sin; and the Spirit applies this atonement to us. The Spirit regenerates His people; thus, they trust in the Son alone; and the Son presents the kingdom of the Lord’s elect to the Father that “God may be all in all” (John 3:5, 16; 1 Cor. 15:20–28; Heb. 1:1–4). We need not fully understand the Trinity to be saved. Such understanding is impossible for creatures. But as the Athanasian Creed states, no one can be saved who denies that we worship one God in Trinity, and Trinity in Unity.
  5. The prophecy of Micah is the sixth of the twelve Minor Prophets. His three oracles (Mic. 1:2–2:13; 3:1–5:15; 6:1–7:20) predicted the judgment of the Lord on the rebellious Northern Kingdom of Israel, rebuked the prevailing injustices of the prosperous Southern Kingdom of Judah, and proclaimed the hope of the promised coming Messiah. 1. Micah was a contemporary of Isaiah and Hosea and shared in their message of calling Israel to repentance. Micah ministered during the second half of the eighth century BC during the reigns of Jotham, Ahaz, and Hezekiah, a generation after the prophets Amos and Jonah. These were tumultuous days. The Assyrian king Shalmaneser sacked Samaria, conquered Israel, and threatened Judah. The rich oppressed the poor. Political corruption, cultural decline, and spiritual declension ran rampant. Like all the other prophets, Micah, Isaiah, and Hosea shared a common message calling God’s chosen people to repentance. Like Zechariah, the message was to declare the words, statutes, and commandments of the Lord that the people might be overtaken and repent (Zech. 1:6). Like Joel, the message was that they might put on sackcloth and lament (Joel 1:13). Like Ezekiel, the message was that they might repent and turn from all their transgressions lest iniquity be their stumbling block (Ezek. 18:30). This is the constant refrain of hope in the prophets: > Zion shall be redeemed by justice, > and those in her who repent, by righteousness.” (Isa. 1:27) Of course, Micah’s message of repentance was not exactly a welcome one—even if it was a refrain of hope. It wasn’t in the days of the prophets, and it still isn’t today. 2. Because of this native resistance to the message of repentance, the prophets were often cast in the role of God’s “prosecuting attorneys.” Sometimes, the prosecutorial role of the prophets is very explicit, as it is in Micah’s prophecy (Mic. 6:1–8). You will notice all the elements of a dramatic courtroom scene, with charges brought by the Lord against His chosen people. The case is called from the very throne room of heaven (Mic. 6:1). All of the teeming creation—from the mountains and hills to the very foundations of the earth—is summoned to hear the evidence and bear witness to the proceedings (Mic. 6:2). The prosecutor then presents His evidence (Mic. 6:3–5) and the defendant explores the possibility of a plea bargain (Mic. 6:6–7). The people had “wearied” of the Lord (Mic. 6:3). Thus, the charge against them was a very serious one: infidelity. The indictment rested on four incidents from the people’s redemption history. The first was their dramatic rescue from slavery in Egypt (Mic. 6:4). The second was the raising up of godly leadership—Moses, Aaron, and Miriam—during the wilderness wanderings (Mic. 6:4). The third was the reversal of Balaam’s curses just as they were about to make their way into the promised land flowing with milk and honey (Mic. 6:5). And the fourth was the long-awaited crossing over the Jordan—Shittim was the last east bank encampment, Gilgal was the first west bank encampment (Mic. 6:5). In each case, God had demonstrated His covenant faithfulness. In His good providence, He had brought the people through every danger and supplied their every need. But the people had failed to respond in kind. Their love had grown cold. Notice that the defendants readily accept their guilt but then wonder how amends might be made. Perhaps burnt offerings? Maybe yearling calves? Or thousands of rams? Or ten thousand rivers of oil? Or even the firstborn among her children (Mic. 6:6–7)? But no, the King, Judge, and Lawgiver answers by saying that He requires something far greater and far more precious than any of these things. He does not require a gift. Instead, He requires the giver: > He has told you, O man, what is good; >      and what does the Lord require of you > but to do justice, and to love kindness, >      and to walk humbly with your God? (Mic. 6:8) The call to repentance here is inescapably clear. It is little wonder then that Jesus would later sum up “the weightier matters of the law” by repeating the prophet’s triad of virtues: justice, mercy, and humility (Matt. 23:23), calling the scribes and the Pharisees to repentance. Alas, they didn’t receive it any better than their forefathers did. Thus, “He came to his own, and his own people did not receive him” (John 1:11). But it is precisely in humble repentance that we find our way back to healing and hope. It is in repentance that we are enabled to hear the message of grace. 3. The message of grace is as clearly proclaimed as the warning of judgment and the call to repentance. Micah’s prophecy resounds with the hope of redemption and restoration. Both Isaiah and Jeremiah quote Micah to reiterate his prophetic promise that even though “Zion shall be plowed as a field” and “Jerusalem shall become a heap of ruins,” nevertheless “in the latter days” the “mountain of the house of the Lord shall be established” and “all nations shall flow to it” (Isa. 2:2–4; Jer. 26:17–19; Mic. 3:12–4:3). Matthew quotes Micah proclaiming the coming of the Messiah from Bethlehem, “the majesty of the name of Lord,” and “the shepherd of his flock” (Matt. 2:6; Mic. 5:2–4). Luke also quotes him (Luke 12:53; Mic. 7:6 and Luke 11:42–43; Mic. 6:8), thus couching the declaration of the good news in the language of the prophet. Taken together, Micah’s message is a powerful shorthand declaration of the majesty of God’s sovereignty, the inviolable character of God’s covenant, the certainty of God’s justice, and the wonder of God’s abounding grace. This article is part of the Every Book of the Bible: 3 Things to Know collection.