Micah’s Plea for Human Rights

MICAH 1:1

MICAH is the sixth in order of the minor prophets. He is called a Morasthite, that is, a native of Moresheth, a small village near Eleutheropolis. Micah served as prophet during the reigns of Jotham, Ahaz, and Hezekiah, kings of Judah. He was contemporary with Hosea and Amos during part of their ministry in Israel, and with Isaiah in Judah. The name Micah means, “who is like God.”

In the opening verse of his prophecy Micah emphasizes that what he was about to write was not of his own authorship but “the Word of the Lord,” hence that he was serving merely to pen a message which the Lord had given him. Thus does the prophet reveal his true humility and his desire to give God the glory that was due his holy name. It is fitting that in this prophecy which he wrote for the Lord, it should be expressed that one of the divine requirements is that of walking humbly before God.—Micah 6:8

MICAH 2:1, 2

IN THIS expression of “woe” we have but a reiteration of the warning against disobedience to divine law which was given to Israel through Moses. Here particular stress is laid upon the great responsibility of those who “devise iniquity.” God is merciful toward those who unwittingly make mistakes, or who, through great temptation, err from the course of true righteousness; but he does not countenance the deliberate planning of sin, and this is what the prophet is writing against in this passage.

There is a certain development in willful sin as here outlined. First comes the coveting of what is possessed by another. This was forbidden by the commandment, “Thou shalt not covet.” It is akin to what is described by John as the “lust of the eyes.” (I John 2:16) When covetousness takes full possession of a person, then an effort is made to secure that which is coveted, an effort that brooks no interference, resorting to “violence” if necessary.

Nor does covetousness consider the rights of others. As the marginal translation indicates, the covetous person does not hesitate to defraud others, and by so doing to rob them of their heritage. Covetousness is akin to jealousy, which, as the Scriptures declare, is as “cruel as the grave.” (Cant. 8:6) Those who allow themselves to come under the control of covetousness no longer consider the rights of others, and such, apparently, was the condition of many in Judah at the time the “Word of the Lord” came to Micah.

MICAH 3:5-12

This part of the prophecy is directed particularly to those who were looked up to as teachers and leaders in the nation. These, Micah points out, caused the Lord’s people to err. They “bite with their teeth, and cry, Peace,” says the prophet. This is an allusion to the practices of the heathen around the altars of Baal. They had a custom of biting an olive and crying, Peace, the olive being a symbol of peace. While they thus professed to desire peace, they made war against those who did not join in their evil practices.

Verses 6 and 7 call attention to one of the inevitable results of unfaithfulness on the part of those who profess to serve the Lord as prophets or teachers; namely, that a spiritual darkness comes over them because they lose the favor and protection of the Lord. That is just as true now as it was in the days of ancient Israel. We have been made stewards of the mysteries of God, and it is required of stewards that a man be found faithful. Unfaithfulness is sure to lead to a loss of interest in the truth, and finally a loss of the truth itself.

Micah especially condemns the practice of judging for reward and of teaching for hire. This practice is forbidden in Deuteronomy 16:19, and the reason given: “Thou shalt not wrest judgment; thou shalt not respect persons, neither take a gift: for a gift doth blind the eyes of the wise, and pervert the words of the righteous.” In other words, he who is paid to judge or to teach is quite liable to be guided by the preference of the one who pays him, irrespective of the right or wrong of the issue.

MICAH 6:6-8

IN THE writings of Moses, many chapters are devoted to setting forth all the various details of the Lord’s requirements. Every item was important, and to the extent that the Israelites endeavored faithfully to observe them, and in the proper spirit, they were blessed. But in the days of Micah the observance of the Law and its ordinances had deteriorated into a mere form, and even worse than this, frequently a hypocritical form. So in this passage the prophet explains the fundamental principles involved in obeying the Lord, and emphasizes that unless these are recognized and serve as motives in observing laws and ordinances, the latter is in vain.

The Lord had asked for burnt offerings and “calves of a year old.” He had directed the use of oil in connection with his service; but if the proper spirit and motive back of these were lacking, even “ten thousands of rivers of oil” would not be pleasing to him. It was not the things in themselves that the Lord wanted, but that which they represented of heart devotion to him.

To “do justly” is to practice the Golden Rule of doing unto others as we would that they should do unto us. This is a high standard, and one which few of the fallen race make any attempt to reach. It was certainly not observed by Israel as a whole in the days of Micah.

The word “mercy” in the expression, “to love mercy,” is from a Hebrew word which is more properly translated loving-kindness. It is akin to that great principle of love so clearly enunciated by the Apostle Paul in I Corinthians 13. The prophet wrote that the Lord requires his people to “love” this divine principle of loving-kindness, or to be in love with it. Obviously this goes far beyond the practice of simple justice.

The final requirement is stated to be that of walking humbly with God. This denotes a joyful bowing to his will in all the affairs of life, and an active dedication to his cause, and a desire to serve in his way. While the first two requirements have more particularly to do with human relationships, this latter reveals what constitutes the proper relationship of the Lord’s people to him.

While Micah’s prophecy is addressed particularly to natural Israel, the great principles underlying these divine requirements apply to us also as spiritual Israelites. Fundamentally God’s requirements are the same in every age. They vary in detail according to the particular feature of the divine plan which may be in effect at the time. Thus, while the Christian follows in the footsteps of Jesus, he cannot do this faithfully except he deals justly, loves loving-kindness, and walks humbly with his God.

On the other hand, had natural Israel adhered to this standard of righteousness and obedience to God, it would have prepared them as a nation when their Messiah came at the first advent, to enter into the high honors which he offered of being joint-heirs with him in the spiritual phase of his kingdom, as members of God’s ruling house of sons.

QUESTIONS

During what period in the Jewish age did Micah serve as a prophet, and what does his name mean?

What is suggested by the expression, “devise iniquity,” and why is this practice so displeasing to God?

What is meant by the expression, “Bite with their teeth, and cry, Peace”?

Why is there such great responsibility attached to being leaders or teachers of God’s people?

Do the questions raised in Micah 6:6,7 imply that God had become displeased with the ordinances of the Law?

What does it mean to “do justly”?

What is implied in the statement, “love mercy”?

How can one walk humbly with God?

Do the divine requirements outlined by Micah apply to spiritual Israelites as well as to natural Israelites?

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