Micah

Take-Aways

As each of the commentators note, in this familiar passage God sets out a standard for righteousness that exceeds mere thoughts and beliefs. God demands that we live out our faithfulness with our entire lives. We are held to the standard of living justice, kindness, and humility. Consider the relationship between climate change and poverty: The poor are triply burdened by climate change in that they have contributed to it the least, they are the most impacted by its effects, and they are the least able to protect themselves. The poor are 20 times more likely to be impacted by natural disasters (which have quadrupled in the last 20 years due to climate change), than populations above the poverty line. When natural disasters do strike, second and third world countries lack the infrastructure necessary to respond and rebuild. Poorer populations are also the most dependent on subsistence farming and local water supplies that are especially vulnerable to being disrupted by the effects of climate change. What does it mean to do justice in the context of these realities? How can we demonstrate loving-kindness in the face of climate change?

God’s claim is on our whole lives and we are called to examine how every action, large or small, fulfills or neglects this claim. When read it through a green lens, this passage adds moral significance to even the smallest of decisions – whether we choose to use energy saving light bulbs or not, to take re-useable bags to the grocery store or not, to use more energy so that the house is at the “perfect” temperature or not. It also compels us not to be passive or silent while climate change ravages the poorest among us.

Calvin’s Commentary on Micah

http://www.ccel.org/ccel/calvin/calcom28.iv.6.iii.html

Hear, ye mountains, the controversy of Jehovah, how? and ye strong foundations of the earth, he says. He speaks here no more of hills, but summons the whole world; as though he said, “There is not one of the elements which is not to bear witness respecting the obstinacy of this people; for the voice of God will penetrate to the farthest roots of the earth, it will reach the lowest depths: these men will at the same time continue deaf.” And he says not, the Lord threatens you, or denounces judgment on you; but Jehovah has a contention with his people. We now then see that there is no metaphor in these words; but that the Prophet merely shows how monstrous was the stupor of the people, who profited nothing by the celestial doctrine delivered to them, so that the very mountains and the whole machinery of earth and heaven, though destitute of reason, had more understanding than these men. And it is not unusual with the Prophets, we know, to turn their discourse to mute elements, when there remains no hope of success from men. But our Prophet does not abruptly address mountains and hills as Isaiah does, (Isaiah 1:2,) and as also Moses had done, ‘Hear, ye heavens, what I shall say, let the earth hear the words of my mouth,’ (Deuteronomy 32:1,) but he prefaces his discourse by saying, that it had been specially commanded to him to summon the mountains and hills to God’s judgment. By saying then, “Hear ye what Jehovah saith,” he prepares as I have said, the Jews to hear, that they might know that something uncommon and altogether unusual was to be announced, — that the Lord, in order more fully to convict them of extreme impiety, intended to plead his cause before the mountains.

Arise, then, and plead before the mountains, and let the hills hear thy voice. What sort of voice was this? They who think that the judges are here figuratively pointed out may be easily refuted; for Micah in the next verse mentions the substance of this pleading, namely that the Lord expostulated with his people. We hence see that God had no contention with the mountains, but that, on the contrary, the mountains were summoned, that they might understand God’s pleading, not against them, but against the people. Hear then, ye mountains, Jehovah’s controversy, and ye strong foundations of the earth, that is, the very rocks. There is nothing so hard in the world, he says, that shall not be inane to hear; for this pleading shall reach the lowest depths. Jehovah then has a controversy with his people, and he will plead, or contend, with Israel.

As then he says here, With what shall I appear before God? We must bear in mind, that as soon as God condescends to enter into trial with men, the cause is decided; for it is no doubtful contention. When men litigate one with another, there is no cause so good but what an opposite party can darken by sophistries. But the Prophet intimates that men lose all their labor by evasions, when God summons them to a trial. This is one thing. He also shows what deep roots hypocrisy has in the hearts of all, for they ever deceive themselves and try to deceive God. How comes it that men, proved guilty, do not immediately and in the right way retake themselves to God, but that they ever seek windings? How is this? It is not because they have any doubt about what is right except they willfully deceive themselves, but because they dissemble and willfully seek the subterfuges of error. It hence appears that men perversely go astray when ever they repent not as they ought, and bring not to God a real integrity of heart. And hence it also appears that the whole world which continues in its superstitions is without excuse. For if we scrutinize the intentions of men, it will at length come to this, — that men carefully and anxiously seek various superstitions, because they are unwilling to come before God and to devote themselves to him, without some dissembling and hypocrisy. Since it is so, certain it is, that all who desire to pacify God with their own ceremonies and other trifles cannot by any pretext escape.

Eerdmans Commentary on the Bible

The famous reply in 6:8 states that the gulf can be bridged. Justice to others, the cultivation of loyal and unfailing love to God and to others, and a life lived in humble but informed dependence on God (walking with him) are appropriate and acceptable responses to his mercy. There is no mention of sacrifice, but the answer does not rule it out. It sets forth a particular way of life (the idea of walking with God expresses this concretely) that has to be realized in the details of daily living, and for a member of the Jerusalem community of the postexilic period, this would involve the celebration of fasts and festivals and the communal rituals associated with birth and mourning. In the world of the Bible, as opposed to today’s Western world, religion was not merely a matter of intellectual opinions; it was a distinctive way of life, and that fact must be borne in mind when reading v. 8 (p 706).

New Interpreter’s Bible Commentary

Micah is in good company with other prophets when he clearly states that God is more interested in the way people live their everyday lives than in their religious practices. Amos even says that God “hates” such superficial efforts of piety if they are not accompanied by lives dedicated to justice and righteousness (Amos 5:21-24).

The threefold summary of what God expects (v. 8 ) is a general summary, leaving the details to further explication. Several very important biblical words appear here. “Justice” (Hebrew mispat) is something that people do. It is not enough to wish for justice or to complain because it is lacking. This is a dynamic concept that calls on God’s people to work for fairness and equality for all, particularly the weak and the powerless who are exploited by others. “Kindness” translates a Hebrew word (hesed) that is very common in the Bible, but its meaning can hardly be conveyed by any single English word. It has to do with love, loyalty, and faithfulness. It can be used to describe the key element in relationships, whether in marriage or between human friends or between God and humanity. It is not enough to maintain covenant faithfulness (whether on the human level or between humans and God) out of duty or fear of punishment. Israel is to “love (Hebrew ahab) God – to be faithful to its covenant partner – as God loves Israel. There is no resentment, as if manipulated or coerced by another (whether God or human). Israel’s relationship of faithfulness to God is motivated by love. Some scholars have pointed out that the word “humbly” (from sn’) might better be understood as “carefully” or “circumspectly.” The key word in this verse is “walk” (Hebrew halak). We are to walk with God, careful to put God first and to live in conformity with God’s will. Our life pilgrimage is likened to a walk with God as our constant companion.

These key verses from Micah are about lifestyle, one’s total outlook on life, and one’s ethical values. They reject the simplistic notion that there is one thing Israel can do (ritually or otherwise) to make things right between God and the people (Vol. 7, pg 580).