Micah 3:1-12 Micah Challenge 1: Do Justice
4,000 years ago, God made a covenant with Abraham.
“On that day the LORD made a covenant with Abram and said, “To your descendants I give this land, from the Wadi of Egypt to the great river, the Euphrates, the land of the Kenites, Kenizzites, Kadmonites. Hittites, Perizzites, Rephaites. Amorites, Canaanites, Girgashites and Jebusites.” (Genesis 15:18).
In 1948, after the terror of the Holocaust, the State of Israel was founded and recognised by the international community. However, it resulted in the expulsion of hundreds of thousands of Palestinian refugees. Just or unjust?
In 1967, Israel effectively annexed the Golan from Syria, the West Bank from Jordan and Gaza from Egypt creating yet more Palestinian refugees. Over 40 years, ignoring repeated UN Security Council Resolutions, around half a million Israelis have settled in 200 fortified Jews-only towns and cities in the Occupied Territories, confiscating land, destroying olive trees, demolishing homes and exacerbating tensions with the Arab world. Just or unjust?
In 2001, the Israeli government began to build a controversial Separation Barrier, 8 metres high, 50 metres wide to separate Israeli and Palestinian communities. The Israeli government claims it protects civilians from attack by Palestinian terrorists and from suicide bombings. Justified or unjustified?
If I build a wall on only one side of my property you will probably question whether it is will improve my security. However, if I build the wall through the middle of your property, you will know I am not building it primarily for my security. In July 2004 the highest court in the world, the International Court of Justice ruled that the Barrier was contrary to international law, illegal, must be removed and compensation paid to those harmed by it. Just or unjust?
However, the International Court of Justice has no powers to compel compliance with its rulings. Just or unjust?
The International Court of Justice nevertheless reminded the international community that we “are under an obligation not to recognize the illegal situation resulting from the construction of the wall and not to render aid or assistance in maintaining the situation created by such construction.” Caterpillar are just one of many Western companies supplying equipment to enable the Separation Barrier to be built. Just or unjust?
The Church of England has over £2 million invested in Caterpillar. In 2006, on the initiative of local friends the General Synod of the Church of England voted to disinvest from Caterpillar and other companies profiting from the illegal Occupation. Just or unjust? The Church Commissioners promptly refused to comply with the wishes of General Synod. Just or unjust?
The Church Council of Virginia Water therefore voted unanimously to withdraw its investments from the Central Board of Finance until they comply with the wishes of General Synod and the International Court of Justice. Just or unjust?
“What does the LORD require of you? To act justly and to love mercy and to walk humbly with your God.” (Micah 6:8) That is the Micah Challenge. Act justly. Love mercy. Walk humbly. These are the three themes we are considering during May as we take the Micah Challenge. What is the Micah Challenge? Micah Challenge is a global Christian campaign bringing together many organisations such as TearFund, World Vision and the Evangelical Alliance. Its aims are to deepen our engagement with impoverished and marginalised communities; and to challenge international leaders, and leaders of rich and poor countries, to achieve the Millennium Development Goals, and so halve absolute global poverty by 2015!
Why Micah? Because the plight of Israel and Judah in the 8th and 7th Century BC is remarkably like that of our world today. Micah prophesied against the proud and arrogant leaders of Israel between 750-686 BC. His prophecy reveals deep sensitivity to the social injustice, religious hypocrisy and financial corruption of his day. Without repentance, Micah predicted the fall of Israel’s capital in Samaria (1:5-7) and the desolation of Judah (1:9-15). The book contains short prophetic messages that can be organised in a pattern of three cycles of judgement and deliverance:
|
“Hear you peoples” |
(1:2) |
“Listen, |
you leaders” |
(3:1) |
“Hear, you mountains” |
(6:2) |
|
Chapter 1 |
Chapter 2 |
Chapter 3 |
Chapter 4 |
Chapter 5 |
Chapter 6 |
Chapter 7 |
|
Judgement for idolatry |
Judgement for injustice |
Judgement against leaders |
Messiah’s Kingdom |
Messiah’s birth & Ministry |
Acceptable worship |
Israel’s Sin, God’s Salvation |
|
Witnessing |
Witnessing |
Witnessing |
Consoling |
Consoling |
Pleading |
Pardoning |
In chapter 3, which we are considering today, Micah unmasks the corruption, the arrogance and complacency of their secular and religious leaders.
The chapter describes a court room scene:
1. The Charges
The Civil Rulers: Judged for Reward (3:1-4)
“Then I said, “Listen, you leaders of Jacob, you rulers of the house of Israel. Should you not know justice, you who hate good and love evil; who tear the skin from my people and the flesh from their bones; who eat my people’s flesh, strip off their skin and break their bones in pieces; who chop them up like meat for the pan, like flesh for the pot?” (Micah 3:1-4)
Micah describes in graphic detail the effect of corrupt judges who would rule in favour of those able to pay the biggest bribe. He describes it as a form of cannibalism. “They eat my people’s flesh”. Isn’t that what we do when we buy unfairly traded products from the developing world?
Or when companies pay money into slush funds to win contracts? Or, to protect our financial loans to developing countries, we insist on repayment schemes and monetary reforms that are not in the best interests of the people? The civil leaders are condemned for exploiting the people. The Civil Rulers: Judged for Reward.
The Religious Leaders: Teach for Hire (3:5-7)
“This is what the LORD says: “As for the prophets who lead my people astray, if you feed them, they proclaim ‘peace;’ if you do not, they prepare to wage war against you. Therefore night will come over you, without visions, and darkness, without divination … They will all cover their faces because there is no answer from God.” (Micah 3:5-7)
If the decisions of the judges could be bought, the message of the prophets depended on their stipend. Keep them happy and they would pronounce God’s peace. Annoy them and they would bring down God’s judgment. The clergy exploited people by promising God’s blessing as long as you fed them. That was precisely what sparked the Reformation. The church sold indulgences. The church exploited the people by guilt and fear. They raised funds by selling indulgences promising years off purgatory. The temptation today is more subtle - to preach what people want to hear so they will be generous and you will be popular. The chapter is summed up in verses 10-11, “Her leaders judge for a bribe, her priests teach for a price, and her prophets tell fortunes for money. Yet they lean upon the LORD and say, “Is not the LORD among us? No disaster will come upon us.” (Micah 3:10-11)
People are exploited, God is profaned and judgment is certain. The civil rulers judged for reward while the religious leaders taught for hire. These were the charges.
2. The Witness
“But as for me, I am filled with power, with the Spirit of the LORD, and with justice and might, to declare to Jacob his transgression, to Israel his sin.” (Micah 3:8)
Micah may have been in a minority. He may have been unpopular. But he spoke the truth and God was with him in power. He was God’s witness to his generation. And so are we. I believe the role of the Church in relation to the government, to business and civil leaders is three fold.
1. We should pray for our leaders (1 Timothy 2:1-2)
“I urge, then, first of all, that petitions, prayers, intercession and thanksgiving be made for everyone— for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness.” (1 Timothy 2:1-2)
2. We should obey our
leaders (Romans 13:1-2)
“Let everyone be subject to the governing authorities, for there is no
authority except that which God has established. The authorities that exist
have been established by God.” (Romans 13:1-2)
3. We should hold our leaders accountable (John 19:10-11)
“Do you refuse to speak to me?” Pilate said. “Don’t you realize I have power either to free you or to crucify you?” Jesus answered, “You would have no power over me if it were not given to you from above. Therefore the one who handed me over to you is guilty of a greater sin.” (John 19:10-11)
Jesus held Herod accountable for his actions. In response, this is how the Apostles prayed.
“Herod and Pontius Pilate met together with the Gentiles and the people of Israel in this city to conspire against your holy servant Jesus, whom you anointed. They did what your power and will had decided beforehand should happen. Now, Lord, consider their threats and enable your servants to speak your word with great boldness.” (Acts 4:27-29)
When confronted with a choice, Peter insists, “We must obey God rather than human beings.” (Acts 5:29)
In the past the Church of England has been described as the Conservative Party at prayer. And sometimes non-Conformist churches have associated more with the Labour Party on the picket-line. This caricature or polarization is less common today but the temptation to compromise with those in power is just as insidious. Like Micah, the role of the Church is to be Her Majesty’s loyal opposition. Praying for and obeying our leaders but also holding them accountable to the one who will be our Judge. That is why our role in the Micah Challenge is so crucial. Not just pray for justice but do justice. To hold our leaders accountable to the promises they have made to relieve poverty, uphold trade justice and encourage sustainable development. The charges. The witness.
3. The Sentence
”Therefore because of you, Zion will be plowed like a field, Jerusalem will become a heap of rubble, the temple hill a mound overgrown with thickets.” (Micah 3:12)
Corruption, exploitation, complacency and apostasy inevitably lead to divine judgement. Then and now. While many Christians turn a blind eye to the denial of human rights and proclaim the present State of Israel is enjoying divine blessing, I am not so sure. If the promises apply to day, so do the warnings. If we are to take Micah and the other prophets seriously present Israel is liable to endure another exile rather than an ingathering. That is why we must pray for her conversion. The false prophets of Micah’s day disconnected divine blessing and protection from holiness, obedience and justice. We must be careful not to do the same.
As we shall see as we explore Micah further, God is not willing that any should perish, but “wants all people to be saved and to come to a knowledge of the truth.” (1 Timothy 2:4). Against the backdrop of the ungodly rulers, and unlike the false shepherds, God promises in chapter 5:2 a divine ruler. He will be born in Bethlehem and will shepherd God’s people. And we know his name. The hope of Israel and indeed the whole world would rest on the shoulders of the Prince of Peace who will execute perfect justice. Micah has introduced us to God’s justice.
The charges, the witness and the sentence. In the e-news this week, I highlighted an important article by David Gibson, called “Assumed Evangelicalism” In it he warns that we can easily become preoccupied with responding to social issues such as justice or poverty without rooting them in Jesus Christ. He writes,
“the theme [of Justice]
reaches a decisive climax in the cross of Christ. What is being obscured is the
fact that God's justice would consume the oppressed refugee in a shanty town as
much as it would consume the privileged westerner with immediate enjoyment of
all their human rights or the corrupt dictator who creates refugee crises. The
storyline of the whole Bible presents us with the cross as the place where God
uniquely demonstrates his justice with the result that, as one writer has put
it, 'What Golgotha secured for us was not sympathy but immunity'”.[1]
In his first sermon, Jesus quotes from Isaiah, a contemporary of Micah.
“The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord’s favour.” (Luke 4:18-19).
It is here we move beyond the message of Micah to see the broader picture of Divine justice in the Bible. For our view of justice must be Christo-centric. Our justice must be shaped by Jesus. I therefore want to conclude with an overview of Justice in the Bible, that helps put Micah’s Challenge in context. Last November, I gave a paper at an international conference in Chicago on Justice in the Eyes of Jesus. If you want to read it[2] or listen to it[3], you will find it on the church website.
Justice in the Eyes of Jesus
1. Biblical Justice is Relational
Justice in the Bible is pre-eminently a relational bond between a holy
God and his people and with one another in a community of faith. Biblical
justice is then, first and foremost, relational. It is founded on God's
gracious initiative. Christians believe that divine justice was fully
personified in the person of Jesus Christ. The Bible explains that Jesus died
in our place to take upon himself the judgement we deserve, so that we can be
justified and made right with God. This is the basis for our relationship with
God and one another. (Romans 3:22-26)
So, in a society that prizes personal freedom and affluence, “both the rugged individualism of the free-enterprise capitalist and the self-centred individualism of the ‘me generation’”,[3] biblical justice holds us accountable to God, calls us back to a right relationship with him, and strengthens community. First and foremost then, biblical justice is relational.
2. Biblical Justice is
Liberating
The Hebrew scriptures trace the liberation of God’s people from slavery. In the
Exodus we see the people of God emerge from bondage. Their liberty is assured
only as they obey God’s leading and relate to him and one another in the ways
he proscribes. The Law given at Mount Sinai was intended to liberate God’s
people - to protect them and provide for their future.
Notice the way in which their liberation is intended to shape the way they treated others.
“For the LORD your God … defends the cause of the fatherless and the widow, and loves the alien, giving him food and clothing. 19 And you are to love those who are aliens, for you yourselves were aliens in Egypt. 20 Fear the LORD your God and serve him.” (Deuteronomy 10:17-20)
The Year of Jubilee
injunctions ensured that every 50 years, slaves were freed, debts were
cancelled, and ancestral property was returned (Leviticus 25:10). The intention
was that, whatever their circumstances in the intervening years, broad equality
among God’s people was maintained. God warns,
“Do not take advantage of each other, but fear your God.” (Leviticus 25:17).
Later, Isaiah predicted that God would send the Messiah to inaugurate a
spiritual year of Jubilee (Isaiah 61:1-3). And it is with these words that
Jesus begins his first recorded message delivered in the synagogue of Nazareth (Luke 4:17-21). Jesus came to proclaim the good news of liberation, freedom,
recovery, release, the season of God’s favour especially to the poor, to
prisoners, to the blind and to those who were oppressed. Biblical justice is
relational and liberating.
3. Biblical Justice is
Restorative
God’s intention is that people be reconciled to himself and to one another in
community. As we have seen, it is specifically those who are vulnerable, the
poor, the weak, the widow and orphan and the stranger who are the focus of
God’s compassion and protection, so that they can survive and remain in the
community. Let me illustrate. On one occasion Jesus is having a meal at
the home of a Pharisee when a prostitute enters and anoints his feet with
perfume, wets them with her tears and dries them with her hair. The Pharisee is
appalled that Jesus is allowing her to touch him. Jesus responds with a story
about two men who each owed money. One owed a little and the other owed a great
deal. The money lender cancelled the debts of both. Jesus asks which will love
the money lender the most. The Pharisee replies, “I suppose the one who had the
bigger debt cancelled.” Jesus then applies the principle, rebukes the Pharisee
and forgives the woman. Jesus says to the woman, “Your faith has saved you; go
in peace.” (Luke 7:44-50). God is just. We deserve condemnation. But because
Jesus died in our place, God can justly forgive and restore us. And that is why
we must seek justice and restoration for others.
Conclusions
We have seen that justice, in the eyes of Jesus, is first relational, second
liberating, third, restorative. The biblical vision of justice calls Christian
citizens to question and challenge the presuppositions which underlie our
political, economic and social setting, hence the Micah Challenge.
“The waters of justice and righteousness are dangerous to those of us who have
promised to follow Christ and to live in covenant with His people.” Are we
courageous enough to practice biblical justice? Justice that is relational,
liberating and restorative. If the world is to know Jesus Christ through us, we
must risk entering into the dangerous waters of injustice and bring God’s
justice and righteousness.
Alan Storkey offers this challenge:
“our relation to God's justice is unavoidable. It delineates our lives and shapes our history. Moreover, both in the Scriptures and in two thousand years of Christian history, we have the greatest formative tradition of justice in world history. When we walk out of the ghetto, we already know the city, have a good map and have access to its ruler. Surely it is time so to do.”
Last night at our 10th Anniversary Umthombo Party we were blessed to have Garth Hewitt sing for our supper. Garth is a peacemaker and friend. He has expressed this hope of peace with justice in a song based on words taken from the Jewish Talmud, ‘Ten Measures of Beauty.’
Let me close by using its words as a prayer.
‘May the justice of God fall down like fire
and bring a home for the Palestinian.
May the mercy of God pour down like rain
and protect the Jewish people.
And may the beautiful eyes of a Holy God
Who weeps for his children
Bring the healing hope for his wounded ones
For the Jew and the Palestinian.’
Amen.