PEOPLE IN EVERY AGE suffer injustices at the hands of the strong. In every neighborhood and business there are strong and arrogant individuals who feel that they deserve to spend more money or have greater political clout than anyone else. Some companies want an exclusive monopoly on their product so they can make a larger profit, some bosses want control over the social behavior of others, and some commercial farms want to farm more land and control the market on a product. In order to make their dreams come true, such people often end up forcibly imposing their wills on the lives of others.
This process usually involves treating some people in an unjust way. Right and wrong are forgotten so that the selfish goals of the powerful can be achieved more quickly. Ethics are ignored, and decisions are not made on the basis of the best interests of all involved. No matter what the reason or what the situation, the Bible consistently pictures God as One who hates injustice and who fights to establish justice.
In every age God’s people need to encourage and support civic, military, social, religious, political, and family leaders who are bold enough to lead them in just ways that please God. Israel needed this kind of capable leadership in the time of Micah, and the church needs people in all walks of life to stand up and challenge others to let principles of justice influence all their relationships. Since the Creator’s dealings with his created world are based on people’s loving God and their neighbors (the two great commandments in Deut. 6:5 and Lev. 19:18, respectively, which Jesus repeated in Matt. 22:37–39), there is no other way to please God.
In a similar manner, Micah summarizes what God requires of people into three basic principles: to act justly toward others, to love steadfast covenant loyalty with God, and to walk humbly and circumspectly with him (Mic. 6:8). These are essential qualities that should stand out as bright lights for everyone to see. Without spiritual development in these areas there is little hope of pleasing God in worship, of fulfilling one’s leadership responsibilities, of becoming a transformational influence in society, or of being a role model in family life.
When people fail to lead others in just and loving ways, disorder and chaos reign. That is one of the reasons why the perversity in the modern world seems to get worse and worse. But similar problems were also present in Israelite society long ago. No matter where one lives, if justice is ignored, those in power can use their privileged position to take possessions and property from people (2:8–9), to treat others inhumanely (3:1–3), and to selectively interpret God’s mercy to enhance their own financial gain (3:5). Rulers may not always value fairness and may eventually get to the place where they abhor justice. Judges may be approached to accept bribes, and spiritual leaders may start being primarily concerned about how much they are paid. At the same time, many of these same people will deceptively profess to be servants of God who are protected and blessed by his presence (3:8–11).
Without love, justice, and a trust in God, nations put their confidence in horses and chariots to win wars, large cities for security, and perverse theological understandings of reality (5:11–13). Before long these people forget what God really requires of them when they worship (6:6–8), and families lose all sense of confidence and trust in other family members (7:5–6). Eventually persecution, fighting, and war will turn life into a bitter experience.
When one looks at the daily newspaper, Time magazine, or Christianity Today, it is not unusual to read about injustices that pervade the lives of people in our own hometown or in nations around the world. Palestinians have land taken from them, Korean labor disputes turn violent, African Tutsis are murdered by Hutus and vise versa, and a young American girl is abused by her mother’s boyfriend. In these situations there is a crying need for Christian moral leadership from those who can have a positive impact by standing up for justice. Unfortunately, the holy grail of “separation of church and state” has so permeated education and civic institutions that many people are quiet and afraid to express their Christian convictions.
Moreover, many problems appear so complex and insurmountable that one gets the idea that the answer of loving God and dealing with others justly will not solve the world’s problems. Although these fears are not totally unfounded, families and communities throughout our world need people who will fight for the basic principles of acting justly, loving mercy, and walking humbly with God. Leadership can be shown in talking to our boss at work about the way individuals are being mistreated, by intervening in the way children play together, or by making positive suggestions about the way a congregation of believers might help people of different races and cultures.
Like Micah, people today can still look to God in their hour of darkness, wait on his salvation, and be confident that God hears all they ask him (7:7). People should confess their own failing and plead for God to shepherd his flock in power (7:9, 14). God will pardon those who confess their sins, for he delights in forgiving sins and showing mercy (7:18–19). But if no leaders step forward to guide people back to a right relationship with God and with their neighbors, God will eventually come in power to deal with the situation himself, as he did at the time of Micah (1:2–7).
The challenge that Micah faces is not that different from the context of our modern world. Believers must be in the forefront of guiding their communities toward eliminating the injustices that so seriously plague the social, economic, and political life of cultures in every corner of the world. That kind of biblical leadership starts with the transformation of each person’s own desires and actions. Then it can infiltrate into the very fiber of the relationships people have in their homes, their churches, their work, and their play. Loving mercy, acting justly, and walking circumspectly with God are not just possible options that a person may want to think about; they are the heart and soul of pleasing or displeasing God.
Judean Social Context During Micah’s Ministry
The Worship of God
IN CONTRAST TO the context of Amos (Amos 7:10–17), there is no explicit indication in the writings of Micah that the prophet preached any of his sermons in a temple. Perhaps some were originally given or repeated on visits to the temple area, but the prophet never mentions this. Nevertheless, in his conversations with his listeners, Micah brings threatening words against the high places of Jerusalem and compares them with the idol worship in the temple at Samaria (Mic. 1:5–7). This suggests that he has visited both places of worship and has seen the illegitimate worship of the people in both these capital cities.
Micah writes about the sorcerers, fortune tellers, Asherim idols, and carved images present in the nation’s temples (5:12–14). The connection made between these practices and “Ahab’s house” (6:16) shows how pagan worship in the northern nation of Israel has negatively impacted the worship in the southern nation of Judah. Micah observes that some of the prophets accept payment for prophecies while the priests instruct for a price (3:5, 11). Thus, he vigorously condemns the religious leaders who control the theology and worship practices at the temple. God is displeased with their unjust behavior, their spiritual blindness caused by a lust for financial gain, and their unwillingness to identify the sins of their audience (3:8, 11).
These people have the outer trappings of religious people and even claim to trust God for their protection because he is in their midst (3:11), but their unjust behavior reveals their true character and will determine their future destruction (3:12). Micah’s covenant lawsuit is against those who do not understand how to come to God with sacrifices (6:1–8). They are primarily concerned with the size of their gifts, not the state of their relationship with God. The prophet’s main concern is to deliver God’s message in such a manner that the blind eyes of worshipers will be opened. He wants to persuade them of their need to transform their unjust behavior so that God will not have to destroy the nation of Judah.1
Micah does have some insights about the worship in Jerusalem in the coming years, for his warnings refer to a day in the near future when there will be no worship because the temple area will be overgrown like a forest and the city of Jerusalem will be in ruins (3:12). He also sees a time in the distant eschatological era when God himself will dwell in Zion and all nations will come to learn of God’s ways and worship him (4:1–8). This is a picture of the ideal kingdom of God. Added to this is the great hope that the Ruler of Israel (the Messiah) will arise from Bethlehem and shepherd the flock of God in strength (5:2–4). Finally at the end of time, God’s people will have good leaders, and they will be transformed by the teaching of God himself. Even the foreign nations will come to worship God in that day.
Additional assistance for understanding worship in Judah is provided by Isaiah, whose ministry overlaps with Micah. He refers to the people’s pagan practices (Isa. 8:19), the insincerity of their worship (29:13), and their struggle to trust in God (30:1–3; 36:1–22). The authors of 2 Kings (chs. 16, 18–21) and 2 Chronicles (2 Chron. 28–33) include extensive accounts of Ahaz’s acceptance of pagan worship practices, Hezekiah’s great spiritual awakening and celebration of the Passover, and Manasseh’s tragic reversal of Hezekiah’s temple reforms. The periods of these three kings have different kinds of worship, which can be identified in Micah’s writings:
(1) extensive Baalism and unacceptable worship of God in the reign of Ahaz (Mic. 1–2) and into the first few years of Hezekiah (Mic. 3);
(2) Hezekiah’s reform movement, which brings many people back to a true worship of God (Mic. 4–5);
(3) a return to Baalism and various pagan religions in the time of Manasseh (Mic. 6–7; cf. 2 Kings 21).
It is important to recognize these changes because the prophet is speaking in different settings. Micah’s sermons dramatically change according to the needs of his audience in each period. In spite of external trials and personal disappointments, he lives through these turbulent political and religious times and remains a faithful leader of this sinful group of people.
The Political Situation
THE PROPHET MICAH lived in Judah during a volatile and insecure political period. In one sense his preaching should have been easy to believe because his warnings of military defeat occurred during a period of Assyrian strength when that empire was lead by powerful military kings who made several campaigns into Judah: Tiglath-Pileser III, Shalmaneser V, Sargon II, and Sennacherib. These great Assyrian kings used their large armies to control the ancient Near Eastern world during the reigns of the Judean kings Jotham, Ahaz, Hezekiah, and Manasseh (1:1).2 Although Micah did not refer specifically to any of these kings by name in his sermons, his appeals to the “leaders of Jacob [and] rulers of the house of Israel” (3:1, 9) demonstrate his concerns for the way the Judean politicians were leading the people.
A later reference to Micah’s preaching by some elders in Jerusalem confirms that Judah’s famous king Hezekiah did hear Micah’s warnings and was persuaded to fear God and trust him for deliverance from Sennacherib (Jer. 26:17–19; cf. Isa. 36–37; Mic. 3:12). The other Judean kings during Micah’s time were not known for their spiritual commitment to God, the enforcement of justice in society, or their wise political leadership. If these historical events are correlated with the sermons Micah preaches, it will help the interpreter see why God inspired Micah to give such different messages in each historical period.
The first Judean king in Micah’s days was Jotham (742–735 B.C.). He is classified as a good king, although he had only a brief and insignificant reign in Judah (2 Kings 15:32–38). During these years Tiglath-Pileser III brought the northern nation of Israel under his control and taxed it heavily (during the reign of Menahem in 738 B.C.; 2 Kings 15:19–20). Micah does not refer to these events. He probably grew up in this period, though he did not prophesy at this time.3
The second Judean king was the evil king Ahaz (735–715 B.C.). During his reign Judah was attacked by a coalition of Israel (lead by Pekah) and Syria (lead by Rezin) because these nations wanted Judah to join them as a united front against the might of Assyria (2 Kings 16:1–5).4 This Syro-Ephraimite war (734–732 B.C.) resulted in the death of over 120,000 Judean soldiers and the capture of over 200,000 men, women, and children (2 Chron. 28:4–8). In addition, the Edomites attacked Judah from the southeast, and the Philistines successfully took some cities of Judah in their vicinity (28:17–19). Jerusalem was not conquered because in panic Ahaz called on the Assyrian king Tiglath-Pileser III to deliver him, instead of trusting in God—as the prophet Isaiah suggested (Isa. 7:1–13). The Assyrians delivered Judah from their enemies but also required heavy tribute from them (2 Chron. 28:20–21).
While Ahaz was struggling in Judah, Hoshea king of Israel refused to pay tribute to the Assyrian king Shalmaneser V (who succeeded Tiglath-Pileser III) and sought to defend himself by making alliances with Egypt (2 Kings 17:4). But Samaria was captured, and the people were exiled by the next Assyrian king, Sargon II, in 722/721 B.C.5 This fulfilled Micah’s prophecy that Samaria would be destroyed (1:2–7). Following this conquest the Assyrians put down revolts in southern Palestine at Gaza, an area close to Micah’s hometown of Moresheth.6
A few years later, in the reign of Hezekiah (715–687 B.C.), Ashdod revolted, but Isaiah warned Hezekiah not to join this movement (Isa. 20:1–6). Sargon II put down this uprising and took control of this area in 711 B.C. This conquest in the Philistine plain may have caused Micah to take up his lament for the cities in that area and warn of the future demise of Jerusalem (1:8–16).7 When Sargon II died and the new king Sennacherib came to the throne (704 B.C.), Hezekiah made some political contacts with Egypt and Babylon (2 Kings 19:9; 20:12) and refused to bow to Assyrian authority. During these years Micah also criticized the inadequate political and religious leaders in Jerusalem (Mic. 3). Eventually Hezekiah responded positively to Micah’s persuasive sermon (Jer. 26:17–19).
Isaiah also challenged Hezekiah not to trust in foreign troops (Isa. 30:1–3; 31:1–3) or fear the Assyrians (ch. 36), but to trust God. Because of Hezekiah’s rebellion against the Assyrians, Sennacherib attacked Jerusalem in 701 B.C., but God miraculously delivered him when an angel killed 185,000 Assyrian troops in one night (2 Kings 18–19; Isa. 36–37).8 During this siege Micah gave Hezekiah and the people in Jerusalem some much-needed words of hope that God would establish his kingdom in spite of the present difficulties his people were having with their enemies (Mic. 4–5).
At the end of Micah’s ministry (Mic. 6–7), Hezekiah was old, and his evil son Manasseh took control of the nation. Manasseh did not trust God but submitted to the Assyrians and turned the nation away from God. These political, religious, and social changes may be the reasons for Micah’s condemnation of pagan practices borrowed from Ahab in 6:16 and for Micah’s deep despair over the seeming failure of his ministry in 7:1–6, 10.9 It must have been heart-breaking to see all the people who had earlier rallied around the political and religious reforms of Hezekiah suddenly return to their former unjust and ungodly ways.
Social and Economic Conditions
MICAH DOES NOT give a full explanation of the socioeconomic situation in his messages, but if one puts together his limited information with comments in Isaiah, Kings, and Chronicles, the general picture becomes clearer.
The Syro-Ephraimite war (734–732 B.C.) and the conquest of the nation of Israel by Sargon II (722/721 B.C.) in the days of Ahaz, plus Sennacherib’s attack (701 B.C.) in the time of Hezekiah, brought about major destruction of property, the loss of many lives, the exile of talented business people and politicians, and the displacement of thousands of people who were trying to escape the Assyrian onslaught. The destruction of key civic institutions, the fracturing of families, the pillaging of farms and cities, and heavy taxation after these wars left the remaining people in a crisis situation. One only has to read about the social and economic consequences of wars today to get a little insight into the lasting tragedy war brings to a community.
A large increase in poor immigrants into Judah when the northern nation of Israel was defeated only added to the social upheaval and economic pressure in Judah.10 Even though Sennacherib did not defeat the city of Jerusalem in 701 B.C., the rest of the nation suffered an enormous social and economic blow to its vitality because his soldiers pillaged the country, taking whatever they wanted. After each war families had to start over from scratch, and many of these families were now without a son or father to do some of the heavy work.
In times of great social and economic change, special responsibility is placed on governments to help the weak. A complicating factor is the added pressure war places on the wealthy, who now struggle to maintain their lifestyles. Consequently, in the days of Ahaz the powerful attempted to seize land from the weak (2:1–2). People robbed defenseless war refugees on the road after the fall of the nation of Israel (2:8), and took advantage of vulnerable widows who lost their husbands in the war (2:9). Even in the early years of Hezekiah politicians did not stand up for justice (3:1–2, 9), judges were swayed by bribes (3:11), and lives were sacrificed to get government building projects done quickly (3:10). Micah despised these abuses and tried to persuade the leaders in his audiences to restore justice in the land of Judah.
Later in the reign of Manasseh, Micah complained about the violence and deceitfulness of the wealthy and the use of improper scales by businessmen cheating their clients (6:10–12). Politicians, judges, and the powerful in society were again shedding innocent blood, taking bribes, and scheming to take advantage of others (7:2–4). Social distrust grew so bad that one had to be careful what one said to a friend, and even to a spouse or children (7:5–6). This was not a pleasant time to live in Judah, and it was especially difficult to be a prophet of God.
The Ministry of the Prophet Micah
Micah’s Background
MICAH WRITES LITTLE about his own personal life, his occupation before becoming a prophet, or his family of origin. He grew up in Moresheth (see 1:1; it is probably the Moresheth Gath of 1:14), a country village in the Philistine plain about six miles north of the major fortress at Lachish. He does not tell us why he left Moresheth, but apparently he gave most if not all of his sermons in the capital city of Jerusalem. Even though his ministry took him away from home, much of his thinking and theology were formed while he was growing up in a rural setting.
H. W. Wolff has suggested that Micah was one of the leading elders of Moresheth and that his strong criticisms of social injustices by large landowners is part of his defense of the rights of his constituents before the authorities in Jerusalem. This approach, however, is at odds with Micah’s primary focus of condemning the leaders in Jerusalem, not in Moresheth (3:9–12).11 A. S. Kapelrud thinks Micah was a cult prophet, and W. Rudolph calls him a landowner, but these educated guesses mainly illustrate the breadth of Micah’s knowledge of his world and his ability to interact with the worldview of people at various levels within his society. His own confession of his self-understanding reveals that he believed he was a prophet sent by God; thus, the source of his power and the basis for his identity is the filling of God’s Spirit (3:8). He has the prophetic responsibility of telling people about their sins.
There is some evidence that Micah was persecuted and opposed by some in his audience (2:6–7). This was no doubt a result of his strong words of condemnation about what was happening in Jerusalem, as well as his deviant theological ideas (deviant from the widely accepted views of other religious and political leaders in Jerusalem). Most likely Micah was seen as a problem person in the reigns of Ahaz and Manasseh (Micah functioned as a peripheral prophet), though he did receive support from the reformer Hezekiah (as a central prophet)12 after the king chose to trust God as Micah and Isaiah encouraged him.
If chapter 7 is interpreted as a personal lament by the prophet,13 Micah apparently becomes discouraged after so many people abandon Hezekiah’s reform movement in the time of Manasseh. Although he pours out his heart in disappointment over what he sees happening in his society (7:1–7), this lament also shows how Micah draws strength from God and earlier sacred traditions to overcome his exasperation. This more personal lament and his earlier lament for the cities that will be destroyed (1:8–16) demonstrate that Micah is a caring person who is deeply hurt by what he sees happening in Judah. Consequently, he intercedes with God and encourages his listeners to humble themselves before him and ask for his mercy.
Micah’s Preaching
THERE IS NO way to know exactly how long Micah functioned as a prophet in Israel. Although he probably preached other messages in his lifetime (and repeats these on several occasions), the evidence from the sermons in his book suggests a ministry that stretched from about 725 B.C. to 690 B.C. Since Jotham is mentioned in 1:1, Micah may have started preaching as early as 735 B.C., but little is known about these early days or the prophet’s age at this time.
The sermons that are preserved demonstrate a knowledge of Exodus traditions (Mic. 6:4, based on events in Exodus), God’s deliverance of the people from the plans of Balaam and Balak, the king of Moab (Mic. 6:5, drawing on Num. 22–24), God’s opposition to bribery (Mic. 3:11, based on Ex. 23:8) and false weights (Mic. 6:11; see Lev. 19:36), God’s characteristics of being forgiving, loving, and compassionate (Mic. 7:18–20; cf. Ex. 34:6), God’s requirements of his people (Mic. 6:8; from Deut. 10:12; Hos. 6:6), and themes from various psalms.14 These references indicate something of Micah’s religious training and his deep respect for the authority of God’s past revelation. They legitimate his accusations and point his audience toward the truth found in the people’s own ancient traditions. This gives him greater persuasive power as he confronts the deceptive understandings of his listeners (see Mic. 2:6–7; 3:11; 6:6–7; 7:10).
Micah uses forms of literature common to the people of that day. He communicates effectively by using a theophany (1:2–4), laments (1:8–16; 7:1–6), a covenant lawsuit (6:1–16), a hymn (7:18–20), judgment oracles (2:1–4; 3:1–4), and salvation oracles (2:12–13; 4:1–8). This variety enables him to address many different people and topics with a variety of approaches. The listener also realizes that this prophet is not tediously playing the same tune over and over but is addressing the key needs of his audiences in unique ways. The Word of God applies to each new setting, and it is the prophet’s responsibility to transmit God’s message in as persuasive a form as possible so that the Spirit’s work in the hearts of the audience will bring transformation.
Micah’s cleverness at preaching and writing is seen in his puns on the names of the towns he mentions in 1:10–15 (e.g., the town of Aczib [deception] will prove to be a deception [1:14]). Micah repeats words to gain focus (“prophesy/drip” in 2:6, 11), to structure parallel sayings (“and now” in 4:9, 11; 5:1), and to organize what he says (“in the last/that day” in 4:1, 6). Another technique that gives authenticity to his messages is his practice of quoting what others are saying. Some suggest that Micah should be quiet (2:6) and that God’s presence in the temple is all they need (3:11). At one point they question what they should give to God (6:6–7); others mock Micah’s trust in God (7:10). Micah knows his audience and is thus able to address their real needs.
Micah’s role as a preacher is to speak God’s words with courage and to emphasize the theme of God’s justice (3:8). Although courage is found in the heart of the speaker and evident in the oral delivery of the message, it cannot be seen in the written words in the text. Nevertheless, one cannot downplay this primary characteristic of his preaching. Those who hear him are undoubtedly surprised at his boldness and impressed with the dynamic way in which he addresses them. He has received messages from God, and it is his obligation to confront the serious injustices in his society. Fear must be overcome, unpopularity must be ignored, and the practices of other prophets and priests must be rejected. If Micah is going to do what God wants, he has to speak the truth in love. He must have courage to reach his goal of causing people to recognize their own sinfulness. Only then will he be able to lead them to the point where they will allow God to transform their lives.
Micah’s Purpose
MICAH’S PREACHING HAS different purposes based on the audience he is addressing. Since there is no record of his call to explain why God is sending him to be a prophet, we must depend on Micah’s own confession that one of his purposes is to declare the sins of the people (3:8). The failures of the nation and its leaders can no longer be swept under the rug. Sinful rebellion against God must be identified for what it really is. This explains the purpose of his judgment speeches and his covenant lawsuit. Within these messages Micah makes a clear connection between the earlier sins of Ahab, Samaria, and the northern nation of Israel and the present sins he sees in the nation of Judah (1:5–7; 6:16).15 Since similar sins brought the downfall of Judah’s northern neighbors, the threat to Judah’s existence should be real to his listeners.
Micah’s threats are accompanied by laments and instructions that urge the audience to recognize the seriousness of the situation and turn to God (1:8–16; 6:8). His own behavior of lamenting and looking to God for hope (7:7–9) is an example of what the listeners should do. Although the news of the possible demise of Judah seems foreign to the theology of many in his audience (3:11), we know that Hezekiah takes these warnings seriously and transforms his thinking by trusting in God when Sennacherib attacks Jerusalem in 701 B.C. (3:12; see Jer. 26:17–19; also Isa. 36–37). This brings about a great revival in Judah.
The authenticity and purpose of the positive words of hope are more difficult to discover.16 Some scholars suggest that later writers in a different situation have added them. L. Allen objects to the use of so-called “late” theological terms like “the remnant” in Micah 4:6–8, J. Limburg dates 7:8–20 late because he thinks 7:11 refers to the fall of Jerusalem in 587 B.C., while J. L. Mays takes all of chapters 4–5 as an encouragement to the small remnant that stays in Jerusalem after its destruction in 587 B.C.17 These approaches strip Micah of any words of hope and make him into a negative prophet of doom. They also do not explain how or why some later person would want to, or would be allowed to, misrepresent the words God spoke to Micah. If most of the other prophets balance their messages of judgment with words of salvation, why is this strange in the book of Micah?
One would naturally expect Micah to give words of warning (as Isaiah does in Isa. 30–31) to Hezekiah and the people in Jerusalem before they transform their thinking and trust only in God (Mic. 3:1–12). Is it then not natural to give words of encouragement and hope (as Isaiah does in Isa. 37), once Hezekiah puts his trust in God (Mic. 4:1–8)? These passages promise a restoration of the nation in the future in order to strengthen the righteous in their resolve to trust God in difficult times. Similar words are needed in the evil days of Manasseh to remind God’s prophet (7:11–20) that God’s earlier promises will not fail, that his character has not changed, and that he will restore his people one day in spite of the evil of the present day.
His Theology: The Heart of Micah’s Ministry
THE THEOLOGY OF the prophet derives from who God is and what he has done in the past. Growing from these fundamental concepts is an understanding of how God will act in relationship to the different groups addressed in Micah’s ministry. Thus the focus of his theology is on the practical ways God will impact the world of his listeners. If his audience knows what God is going to do in certain situations and why he is responding to the people in this way, they will be able to change their behavior to avoid negative consequences.
Micah’s picture of God emphasizes his power over the whole world, both the military powers that control the destiny of the people (1:15; 2:12; 3:12; 4:3, 10, 13; 5:6; 7:16) and the powers of nature (1:4; 4:4; 6:15). He is able to destroy his own people as well as their enemies who have gathered at Jerusalem to destroy it (4:12). He is also able to restore nations that have been exiled and to bring peace among all the nations when he sets up his kingdom (4:3). His ability to determine the future military strength of each nation and the economic prosperity of each nation means that no people should be deceived about their ability to determine their own fate. Unfortunately, Micah’s audience and Judah’s enemies do not understand much about the sovereign plans of God (4:12; 6:6–8; 7:10).
Micah reveals that God is not some far-off nebulous concept or an idol that does not affect people’s daily life. His character is known, and he acts in ways consistent with his nature. He is the holy God, who will come in power to judge sinners on the earth (1:2–7); yes, Judah’s disastrous destruction will come from God because of their sins (1:12). This theological perspective conflicts with the popular view that God’s Spirit will not be angry with them (2:7) because God is present in Jerusalem to protect them (3:11). But Micah knows that because God is holy, he must act in justice against those enemies of his who act unjustly (2:1–4, 8; 3:9–12; 6:9–16). This must even apply to God’s unjust covenant people (“my people” in 2:8–9; 6:2–3) whom he graciously brought up from Egypt. Particularly at fault are the unjust leaders: the rulers, priests, prophets, and judges who take advantage of others for their own financial gain (3:1–12).
God is also known as a forgiving, compassionate, and merciful God, who will keep his oath to Abraham (7:18–20). In compassion he delivered his people in the past as he shepherded them from Egypt, and he will also graciously shepherd his people again, defeat their enemies, and restore them (5:2–9; 7:11–16). He will raise up a ruler over his people who will be a good leader (5:2–4 is in contrast to Judah’s bad leaders), a picture that has clear messianic implications. God’s grace will be fully seen when he sets up his kingdom in Zion, teaches the nations his righteous ways, and brings in peace and prosperity (4:1–4). At that time God will restore all his oppressed people and reign in power from Zion forever (2:12–13; 4:6–8). This kind of gracious and powerful God is one whom Micah’s audience can choose to trust, for he will bring the ultimate victory for his people and subdue all nations under his feet.
Micah’s theology works itself out into a practical appeal for people in Judah to recognize what God will do to those who reject him. This possibility causes him to lament at the thought of such a disaster (Mic. 1:8–16). If God’s people do not rid themselves of their deceptive theology and if their leaders do not rule justly, there will be no hope. Micah’s theology is principled by God’s character and applied to bring about change. The leaders in the days of Ahaz and Manasseh reject God’s ways, but Hezekiah transforms his theology and God answers his prayers (Isa. 37:14–20). Indeed, acting on the basis of good theology changes everything.
Challenges for the Modern Church
THE ANALOGY BETWEEN the nation of Israel and the church is not a one-to-one comparison. In other words, “God’s people” cannot be identified with any one nation today, for believers exist as a small part of many nations. Therefore, it is important for people in every nation to look for the basic principles Micah is applying to his audiences to see if some of the same problems he deals with still exist. Although there is a good deal of discontinuity between comparisons on the national level (between Judah and any nation today), there is a great deal of continuity on the individual level. Judges in every culture and in every era should make judicial decisions with fairness and equity. Although sentencing may vary in different contexts, all judges should seek to uphold an equitable moral order by their just decisions.
In teaching or preaching about justice it is always easier to see the evil in the behavior of others. Many can recount a situation where they personally were cheated or unfairly treated or stories about injustices they have heard about on TV or from friends. As a messenger of God’s Word, one usually does not know what issues of fairness and justice are most important to a modern audience, so it is important to listen carefully to the issues that are crucial in each setting.
Retired employees may be most concerned about the injustice of being told by a former employer that their benefit package will be reduced because the costs of doing business in today’s competitive environment have risen too much. A taxpayer may be enraged at the injustice of government policies that allow huge amounts of money to be spent on researching the life cycle of the mosquito but refusing to fund Head Start programs. Divorced mothers may be discouraged over the injustices that allow their ex-husbands to get away without paying child support. Employers may be angry about the stealing of company products by employees. A school teacher may be concerned about the unjust way the school board dismisses a fellow teacher on the basis of nothing more than the questionable criticism of a few vocal parents. An African-American teenager may be upset over being unjustly accused of something just because of the color of his skin. A person may be angry at a local HMO for not covering the cost of a needed treatment for an elderly parent, while a retired person may be concerned about the unjust treatment by a broker who did not follow the investment instructions they agreed on. These are only a few possible places where the issue of justice arises in the lives of people in the church.
It is not hard to get people to agree that the injustices against them are wrong, for they personally feel the sting of being unfairly treated. It is more difficult to get people interested in the broader issue of God’s view of the proper relationships between the rich and powerful and the poor and powerless. This is partially because most people compare themselves to others around them and do not feel as if they are rich or powerful. Also, some feel that a good portion of the poor are lazy and prefer to just collect money from the government. In spite of prejudice or misunderstanding, people do need to think about the broad roles government should play in regulating fair economic activity, caring for the poor, and protecting the rights of all people.
This can be a fruitful area to investigate if national, state, or community leaders are present in the congregation, because these people set policies in these areas. Even beyond the importance of these discussions to key social and political leaders, the voters who elect government officials to administer programs that address these issues should be concerned about justice in public policy. The broad issues of justice are not some impersonal problem that unnamed people in government should correct; they must be dealt with at every level of political and economic decision making. These policies affect people’s welfare and should be the interest of every citizen.
For the Christian this issue is doubly important because the Bible repeatedly places God on the side of the poor and against the wealthy and powerful.18 God fought against the Egyptians and delivered his people from oppression in Egypt (Ex. 6:5–7). He destroyed his own people who crushed the heads of the poor into the ground (Amos 2:7). He promised to punish those who turned away the needy and robbed the poor of what little they had (Isa. 10:1–2). Proverbs 14:31 claims that “he who oppresses the poor shows contempt for their Maker, but whoever is kind to the needy honors God.”
God is particularly concerned about the disadvantaged widows, orphans, and strangers, all of whom can easily be cheated (Ex. 22:21–24). Jesus showed his concern for the poor by encouraging people not to invite their friends over for diner but to invite the lame, blind, and poor (Luke 14:12–14). A. Kuyper said that “when the rich and the poor oppose each other . . . both the Christ, and also just as much His apostles after Him as the prophets before Him, invariably took sides against those who were powerful and living in luxury, and for the suffering and oppressed.”19
John Calvin warned the wealthy in his congregation: “If the poor souls that have bestowed their labor and travail and spent their sweat and blood for you be not paid their wages as they ought to be . . . if they ask vengeance against you at God’s hand, who shall be your spokesman or advocate to rid you out of his hands?”20 N. Wolterstorff claims that the problems are even deeper because they are inherent with the modern capitalistic system that disadvantages one group of people to the advantage of another.21 Although this is not the place for a debate of economic theory,22 every social and economic system can be improved to make it more just.
Our concern is not solely the arrangement of order in a society, but the evil people who twist and pervert even the finest system of ensuring just relationships among people. The Bible does not reject a system that allows for the ownership of property or claim that the wealthy are an evil consequence of a certain economic system.23 Fair, respectful, and appropriate measures are available in most societies to deal with justice issues, but all too often individuals willfully misuse, ignore, or reject these social mechanisms to further their own selfish interests. In this process the natural human rights of others are trampled underfoot and oppression takes place.
The Bible does give some broad principles of relationships that may help correct some of our thinking. Concerning economic factors, there are two fundamental principles that Christians must remember. (1) God is the real owner of the land, all property, and all possessions (Lev. 25:23; Job 41:11; Ps. 24:1–2; Hag. 2:8), not the earthly person using what God owns. These are gifts from God to us, not earned rewards or rights that we deserve and can control in any way we wish (Ex. 6:8–9; Job 1:21; Eccl. 5:19–6:2). God even gives people the ability to earn wealth (Deut. 8:17–18). (2) In Bible times God was much involved in putting limits on economic activity and gave regulations as guidelines for ordering the social and economic relationships between people (see the laws in Ex. 21–23 and the prophets, who saw these laws being ignored).
These ideas are too often foreign to modern approaches that separate God from social and economic relationships. Work is often thought of as a secular activity, and hard-nosed labor negotiations are not perceived as anything God is interested in. The Bible suggests that God is much involved and interested in all human relationship. He is especially careful to notice where people treat others unjustly. “Justice for all” is a banner that the church should raise high as well as a motto we should live by.