People love a good courtroom drama. From Perry Mason to Law & Order and from Atticus Finch to the gripping trial of Casey Anthony, we’re drawn to the courtroom as we sit on the edge of our seats in anticipation of the verdict. We hope that justice will be served and all the wrongs committed will somehow be made right. Sometimes they are, sometimes they’re not and other times we’re left wondering what happened?
The prophet Micah orchestrated a courtroom drama unlike ever witnessed by Israel. Micah oversaw significant and unprecedented history as he watched Samaria fall and then predicted Jerusalem’s doom. Sure, the people of Judah clearly understood why Samaria deserved such punishment, but the plank was too thick and heavy for any introspective on their part. Samaria was evil and fell from grace. Judah, on the other hand, was home to Jerusalem, the temple and the reign of David’s dynasty. God’s Name was in there, and with his covenant, he wouldn’t allow anything to happen to the City of David. Would he? So they glossed over their own sins and charged God’s rule with incompetence. So God counter sues them and gets his day in court.
The drama in Micah 6 unfolds in four movements. A summons is called as God sends out for his creation to gather as witnesses against Israel (Mic. 6:1-2). Once the court is in session, God, acting as the plaintiff, turns to the defendant and questions their charges against him. The evidence God produces is the salvation history of Israel. He rescued them from slavery and sent Moses to lead them. With so many marvelous works God performed for Israel, he shares just enough to shame and to quiet Israel (Mic. 6:3-5). They have no case against God.
Knowing they’re defeated, and to settle the suit quickly and quietly, Israel seeks to know what God really wants in recompense. Burnt offerings of a one year old calf? Sacrifices of a thousand rams with ten thousand rivers of oil? Is he wanting their firstborn (Mic. 6:6-7)? While Micah may be using hyperbole to make his point, it’s clear that Israel believes more ritual will satisfy God’s anger and atone for their sins. More ritual.
But God doesn’t want more offerings. No more empty rituals. In fact, he might be sick of their sacrifices.+ Instead, God calls Israel to model his own behavior. What God really wants from his people is found in three settlement requirements (Mic. 6:8).
* Seek Justice > not only are God’s people called to stand against sin and corruption (and to stop our own participation in it), but we’re called to defend and/or speak on behalf of those who are weaker and vulnerable in our society. So when individuals or groups are marginalized, exploited and/or abused, God’s people are called to bring balance to justice.
* Love Mercy > far from simply a call for compassion, mercy extends to action. Take that feeling and turn it into deeds. Here the Hebrew word, hesed, is the same word used to describe God’s Covenant Love he made with Israel. God’s people are to be committed to each other modeling God’s commitment to his people. Loving mercy is a stronger way of saying to follow the second greatest command: love your neighbor as yourself.
* Walk Humbly > while many may view this as a “I come to the garden alone” moment, Micah saw this requirement as a combination of the first two, so that “seeking justice” and “loving mercy” is walking humbling with God. As the Apostle John might say, our love for God is in direct proportion to loving each other (see 1 Jn. 4:7-12).
People love a good courtroom drama, unless they’re at the center of the case. No doubt Israel was feeling uncomfortable being called into the courtroom by God, and even more so by turning a deaf ear to his settlement requirements. To be honest, so do we. How comfortable is it to ignore the need for justice and mercy, or worse to point fingers. We have a choice: we can take a risk “to walk humbly with God” as Micah defines it, or we can ignore our calling and simply wait for the day we’re summoned to appear in God’s courtroom.
Soli Deo Gloria!
(i.e., only God is glorified!)
+The prophet Amos was a contemporary with Micah and he not only believes God hated their sacrifices, but he also called for justice as well (see Amos 5:21-24).