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Can One Person Make a Difference? A true prophet tells people what they need to hear (David). A false prophet tells people what they want to hear (Goliath). What has Micah (The Breaker) in the Bible to do with David and Goliath?

Can One Person Make a Difference? A true prophet tells people what they need to hear (David). A false prophet tells people what they want to hear (Goliath). What has Micah (The Breaker) in the Bible to do with David and Goliath?

What does it mean to have the breaker anointing?

The concept of “The Breaker Anointing” is the ability to call on God to break through any spiritual hindrance either individually or corporately, that would impede His Kingdom and His purposes for the Church in this age. Jesus is the Breaker who goes before us.

Micah describes God’s coming judgment on Israel, but it also outlines God’s promise to be merciful and restore his people to the land.

Kundalini is also the breaker of barriers between the individual himself and the larger Self without. You need the breaker, Jesus Christ, to breakthrough. David is the Breaker Christ.

Micah proved he had an inner strength and fortitude beyond anything we had ever imagined, and he fought to live because he has purpose. This is same spiritual powe David have againts Goliath. These powers will remove every obstacles in their way.

Moving our energies away from the first chakra’s obstacles toward its opportunities is a gentle way to stir the movement of our Kundalini and illuminate our consciousness. At its best, when the sleeping Kundalini force rises, it produces an alchemical transformation in our mind that turns base earthly elements (or you could call them “tendencies” or “inclinations”) into a golden key that opens inner doors to more spiritual consciousness.

The [a]breaker [the Messiah, who opens the way] shall go up before them [liberating them].They will break out, pass through the gate and go out; So their King goes on before them, The Lord at their head.” Micah 2:13

The breaker anointing is the change that begins to occur in the person’s life. It is not enough merely to add new reve-lation to our understanding. We must leave behind the old mindsets, with their deception, for change to occur.

The breaker.-“This Breaker is, by the confession of the Jews, the title of the Messias. . . . 2:13

Micah envisions a continuous stream of liberated people passing through the gate—going out into the freedom, the full liberty wherewith the Breaker has set them free (Galatians 5:1).

Barbara Yoder wrote about the breaker anointing available for believers:

The term “breaker” is foreign to most Christians. Barnes’ Notes says that “Breaker-Through” is one of the titles given to Christ. The image here in Micah is one of both conquering and deliver-ance. Something has to be broken through; something has to be overcome. In Micah, the breaker crashes a gate in order to move the Israelites into the open place. It is a place where they are not confined. The gates of the prison—that which held them back—have been burst open to set them free. This is the same image found in Isaiah 43:6 when God speaks through Isaiah, “I will say to the north, ‘Give them up!’ And to the south, ‘Do not keep them back: “

God is raising up a people today who are filled with the Spirit of the Lord. They have the Lord of the breakthrough on the inside of them. These people will reclaim their inheritance of freedom. They will face the enemy and break out of the imprisonment of deception and come into their inheritance of liberty and freedom. Believers with the breaker anointing will function with the same anointing that fell on yielded men and women of God in the Bible. They did not force or imagine supernatural experience. They lived lives submitted to the Lord and were open to supernatural encounters when the wind of the Holy Spirit blew upon them:

Prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit. (2 Peter 1:21).

Wordplays in Micah 1:10-15
Name • Hebrew Word •

Meaning Gath • “wine/olive press” (proverb from the time of David – Don’t tell the enemy of our misfortune (2 Sam. 1:20).

Beth Ophrah • “house of dust” • In the “house of dust” roll yourself in the dust.

Shaphir • “to be beautiful or pleasant” • The inhabitants of the “pleasant” town will go away in shameful nakedness.

Zaanan • “to go our • The inhabitants of the “going out” town will not get away.

Beth Ezel • “house of proximity conjunction” • The inhabitants of the “foundation house” will lose their support.

Maroth • “bitter” • The inhabitants of the “bitter” town will wait in vain for a change of fortune.

Lachish • sounds like “[team of] steeds, horses” • The inhabitants of the “team-of-horses” town will hitch up their team of horses to retreat.

Moresheth Gath • sounds like “betrothed,” so “wine press of the “betrothed” • The inhabitants of the “betrothed” town will be departing to live under their new jurisdiction.

Aczib • “lie, falsehood” • The inhabitants of the “deceit” town will prove deceitful to those in Israel who depend on her.

Mareshah • from “possession” • The inhabitants of the “possessor” town will be possessed by the king of Assyria.
Adullam • cave known from the time of David • The nobles of Israel will retreat to the town known for its caves (so they can hide; 1 Sam. 22:1).

God’s Judgment on the Greedy (chapter 2)

In chapter 2 Micah continued announcing Judah’s destruction. However, in this chapter he moved from the where to the why. God’s judgment was coming to Judah (chapter 1), and the reason it was coming was because of the people’s greediness and covetousness. Only a “remnant” would finally experience God’s still-future restoration.

God will judge the greedy (2:1-5). Micah announced a “woe” against those who would lie awake at night, thinking up ways to sin. As soon as morning came, these individuals would rush off to put their evil plans into action. Ignoring God’s prohibition against covetousness (Exod. 20:17), they would “covet fields and seize them.” In a direct challenge to God’s commands on the sanctity of the land (Lev. 25:10-17), they would even steal a fellow Israelite’s home and posessions. So God’s punishment would fit their crime. Soon the Assyrians would make fun of the people, scornfully mimicking their cry, My people’s possession is divided up. He takes it from me!”

God will judge corrupt prophets (2:6-11). Micah turned to face the false prophets who opposed his message. They urged Micah not to prophesy as they confidently predicted, “Disgrace will not overtake us.” But Micah reminded the prophets that God’s words benefit those whose ways are upright. These people were abusing and attacking the most helpless members of society: foreigners (“those who pass by”), the physically handicapped (wounded soldiers), and the helpless (women and children). As a result, God’s word—in contrast to the false message of the prophets—was that the land was “defiled” and would be “ruined.” Unfortunately the people wanted to listen only to prophets who predicted “plenty of wine and beer.”

God will ultimately deliver His remnant (2:12-13). Micah had twice announced that the people would be taken from the land into exile (1:16; 2:10).

But he ended chapter 2 by sharing a message of hope about their future restoration. God promised to bring together a remnant. Micah’s message looked beyond his day and focused on the still-future kingdom period for Israel. In that day Israel will be led by the One who “will go up before them.” Micah then referred to this future leader as “breaker”(NASB) (who will remove all obstacles), King (who will rule from David’s throne), and Lord (who is divine).

God will judge the civil leaders (3:1-4). Micah focused first on the leaders of the land. They were expected to “know justice” (Exod. 23:6-8; Deut. 16:18-20), but instead they hated good and loved evil. These harsh, callously indifferent rulers crushed those under their jurisdiction (tearing their skin and breaking their bones). God’s punishment was appropriate. When the enemy finally invaded the land, these rulers would seek the Lord’s help, but He would not answer them. God would be as indifferent to their cries of distress as they had been to the cries of others. God will judge the false prophets (3:5-7).

Micah again turned to address the false prophets, who led the people astray. In an arrogant use of their power, the prophets thought they could move the hand of God. Pay them enough money and they would “proclaim ‘peace.'” But fail to pay and they would “prepare to wage war.” God’s judgment again fit their sin. Night and darkness would descend on the prophets, meaning that in the coming time of judgment these prophets would turn to God for His message, only to discover that “there is no answer from God.” God would refuse to speak to these prophets at a time when they would most want Him to answer.

Be very wary of anyone who claims to speak exclusively for God … or who suggests that he or she can move the hand of God. Conclusion: The contrast between Micah and the leaders (3:8-12). Judah’s leadership was corrupt. Civil and religious leaders alike were “in it for the money,” as they looked out only for themselves.

This could have been a time of great discouragement, but Micah saw it as an opportunity to take a bold stand for the Lord. In one of the most remarkable contrasts in the entire book, Micah began verse 8 by stating, “But as for me… .”

Others may have thrown in the towel, but Micah stood firm. He was filled with God’s “power” that came from the “Spirit of the LORD.” He was also filled with “justice and might.” ‘Turning to Judah’s leaders, he boldly spoke of their sin and judgment. The leaders, the priests, and the prophets had all perverted what was right for material gain. As a result of their corrupt leadership, Jerusalem would “become a heap of rubble.”

A century after Micah, Jeremiah the prophet stood alone against Judah. On one occasion he delivered an impassioned message. When he finished, a crowd seized him and screamed, “You must die!” (Jer. 26:8). But some leaders stepped forward to defend Jeremiah. They compared his words to those of Micah. After quoting Micah’s prophecy of judgment (Mic. 3:12), the elders reminded the mob of the impact of Micah’s message. “Did Hezekiah king of Judah or anyone else in Judah put him to death? Did not Hezekiah fear the LORD and seek his favor? And did not the LORD relent, so that he did not bring the disaster he pronounced against them? We are about to bring a terrible disaster on ourselves!” (Jer. 26:19). Micah’s willingness to stand for what was right changed an entire generation. God held back His judgment because a nation repented in response to Micah’s words and deeds. One person can make a difference!


In Micah 4-5 the prophet shifted from Judah’s imminent judgment to her ultimate restoration “in the last days.” Having just announced that the temple hill would become a “mound overgrown with thickets,” Micah then described a time when the “mountain of the LORD’s temple will be established” and have a place of supremacy among the nations. Micah stated this pattern of imminent judgment/ultimate restoration four times within these two chapters (though the pattern is not so clear in the New International Version).

A. The Coming Kingdom (4:1-5:6) God’s final plan for Jerusalem (4:1-8). Using the same word pictures as Isaiah 2:1-5, Micah looked forward to the last days when God’s “mountain” (a figure of speech describing a kingdom; Dan. 2:35, 44-45) will rule over all other nations. The problems in Micah’s day (Mic. 3:9-12) will vanish as rebellion is replaced with obedience (“we may walk in his paths”) and injustice is replaced with God’s judging the nations justly. God’s reign will bring universal peace as weapons of war are refashioned into agricultural implements. In that day the remnant will submit to God’s rule in Mount Zion, and Jerusalem will be prominent again when the Messiah from the line of David comes.

God’s restoration from captivity (4:9-10). In the first of three additional cycles Micah took his readers from the glorious future back to their present problems. In Hebrew. 4:9 begins with the word “now” to point up the transition. Micah pictured a time in Jerusalem’s near future when the people would moan at the loss of their king. They would be in agony because the nation would be taken to Babylon as exiles (see Isa. 39:6). But Micah completed his cycle by announcing that the Lord would restore these exiles from their Babylonian enemy. God’s defeat of Judah’s enemies (4:11-13). Micah began the next cycle by using the phrase “but now” to call their attention back to their imminent judgment. Micah saw a time in Judah’s near future when many nations would gather against her and gloat over her destruction. Micah then moved from that time of imminent judgment to Judah’s glorious future when Jerusalem will “break to pieces many nations.” In this time of future greatness, the people will take the wealth of the nations and give it to the Lord.

God’s restoration of Judah’s leadership (5:1-6). Micah began the fourth cycle with the same Hebrew phrase (“And now”). Once again Micah returned to the subject of Judah’s imminent judgment. He pictured a time when Jerusalem would be placed under siege. The enemy would prevail and “strike Israel’s ruler” in the face with a rod. This ruler was likely Zedekiah, Judah’s last king, who was captured, blinded, and shackled by Nebuchadnezzar (Jer. 39:5-7). Though this king would be humbled by the nations, another King will arise. This new King was to be born in Bethlehem and will be ruler over Israel. He was in existence before the time of His human birth because His “origins are from of old, from ancient times.’ This new King will be the one who will finally bring peace to Israel. Jesus fulfilled the first part of this prophecy when He was born in Bethlehem (Matt. 2:1-12).

The Characierisda of the Coming Kingdom (5:7-15) When God restores His people in the last days. He will deliver them from their enemies and give them a place of blessing (like dew and rain showers) as well as a place of respect (“like a young lion among flocks of sheep”) among the nations of the world. God will also eliminate all the sinful practices Israel had relied on for protection, including horses and chariots, strongholds, witchcraft, carved images, sacred stones, and Asherah poles. God alone will be their protection.

Text Source;
Nelson’s Old Testament Survey: Discovering the Essence, Background and …

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