I’m preaching this sermon tomorrow based on Micah 6:1-8. In light of current events, and the divisions within our culture, God’s people need to hear again the call to do justice, love mercy, and walk humbly with our God. I hope your Sunday is glorious!
What Does The Lord Require of You?
Micah 6:1-8 NRSV
1 Hear what the Lord says:
Rise, plead your case before the mountains,
and let the hills hear your voice.
2 Hear, you mountains, the controversy of the Lord,
and you enduring foundations of the earth;
for the Lord has a controversy with his people,
and he will contend with Israel.
3 “O my people, what have I done to you?
In what have I wearied you? Answer me!
4 For I brought you up from the land of Egypt,
and redeemed you from the house of slavery;
and I sent before you Moses,
Aaron, and Miriam.
5 O my people, remember now what King Balak of Moab devised,
what Balaam son of Beor answered him,
and what happened from Shittim to Gilgal,
that you may know the saving acts of the Lord.”
6 “With what shall I come before the Lord,
and bow myself before God on high?
Shall I come before him with burnt offerings,
with calves a year old?
7 Will the Lord be pleased with thousands of rams,
with ten thousands of rivers of oil?
Shall I give my firstborn for my transgression,
the fruit of my body for the sin of my soul?”
8 He has told you, O mortal, what is good;
and what does the Lord require of you
but to do justice, and to love kindness,
and to walk humbly with your God?
Called To Testify
We lived in Stone Mountain, Georgia when I was subpoenaed to testify in a murder trial. I did not know the defendant, but I knew his parents. They were calling every witness they could to try to prevent their son, who had killed his wife, from being sent to prison. I was called to testify that I would be available to counsel and guide the young man should the judge sentence him to probation. It seemed like a long shot to me, and in the end it was. The judge sentenced the husband to life in prison. His family wept, while on the other side of the courtroom, the slain woman’s family celebrated.
What we encounter today in this passage from Micah 6, is no less dramatic than my courtroom experience years ago.
In verses 1-2, the prophet Micah says to God’s people —
1 Hear what the Lord says:
Rise, plead your case before the mountains,
and let the hills hear your voice.
2 Hear, you mountains, the controversy of the Lord,
and you enduring foundations of the earth;
for the Lord has a controversy with his people,
and he will contend with Israel.
So, God calls on the mountains, hills, and foundations of the earth to be witnesses to the great case against Israel. (And, probably Israel here means both Israel and Judah because the prophet Micah preached about the judgment on both kingdoms.)
In verse 3 God asks rhetorically —
“O my people, what have I done to you? In what have I wearied you? Answer me!
Then, in verses 3-5, God recalls three major events in the life of His people when God saved them from certain disaster and destruction. The first was when God used Moses, Aaron, and Miriam to lead Israel from bondage in Egypt to freedom in the Promised Land. The second was when Balak, king of Moab, tried to hire Balaam, a prophet who listened to God, to curse Israel as they made their way to the Promised Land.
And, the third event was when Joshua led the nation of Israel from Shittim, crossing the Jordan, and finally stopping in Gilgal in the Land of Promise.
While we might lump all those stories together as part of the Exodus/Promised Land narrative, God breaks down the narrative into its component parts to remind Israel that every step along the way God had intervened and saved them.
But now it’s Israel’s turn to testify. And in verses 6-7, Israel asks indignantly —
6 “With what shall I come before the Lord,
and bow myself before God on high?
Shall I come before him with burnt offerings,
with calves a year old?
7 Will the Lord be pleased with thousands of rams,
with ten thousands of rivers of oil?
Shall I give my firstborn for my transgression,
the fruit of my body for the sin of my soul?”
Micah is probably representing what he has heard from his countrymen a hundred times over. They don’t get why God has an issue with them. And, of course, they jump right to how they do worship, because they think they’ve been doing worship quite well, thank you!
So, they begin reasonably — “With what shall I come before the Lord, and bow myself before God on high? Shall I come before him with burnt offerings, with calves a year old?
These are, of course, the standard and typical offerings presented to God. Yearling calves, offered on the altar.
But then, they get snarky — “Will the Lord be pleased with thousands of rams, with ten thousands of rivers of oil?” they ask sarcastically.
Rams and oil are offered to God in Temple worship, but not by the thousands and ten thousands. No, these are people who are put out that God dares to question how they do worship, because, of course, they’ve been doing worship at the Temple since Solomon was king — over 200 years at this point.
But then, they go too far. “Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?”
While the firstborn was dedicated to God, the firstborn (or any child or person) was expressly forbidden to be used as a sacrifice. Other nations around them offered child-sacrifices, often to Moloch, but Israel was prohibited from doing so. Some scholars think this sentence indicates they might have (and we know they did at one time), but others think this is the ultimate outrageous rebuttal to God’s criticism of them.
But now it’s Micah’s turn. In verse 8, Micah stops speaking the very words of God, and rather plainly observes —
8 He has told you, O mortal, what is good;
and what does the Lord require of you
but to do justice, and to love kindness,
and to walk humbly with your God?
In other words, “You know what to do, and it has little to do with what happens inside the Temple and everything to do with how you live your lives.” My paraphrase.
So, let’s look at what God requires, then and now.
First, there are three verbs in the second part of verse 8: Do, love, and walk. All action verbs. All with objects or modifiers. All indicating real life actions, not ritual affectations.
So, let’s break them down.
Do Justice
I’m not using my favorite translation, the New International Version, because I think the NIV misses the translation here. In the NIV the text reads “live justly.” But, Micah says God requires that we “do justice.”
Of course, theologians have often been accused of “straining at gnats and swallowing camels” (I think Jesus said something like that), but here I believe the distinction is critical to understanding what God is saying.
There is a difference in “living justly” and being required to “do justice.” Here’s what I think the distinction is: “living justly” implies that while I go about my individual life, I’m to do things correctly. Now, that certainly is true, but “doing justice” shifts the emphasis from my individual everyday life to an intentional assignment to make sure justice gets done.
As in our day, life in Israel 700 or so years before Christ contained not only individual injustice, but systemic injustice. Their injustice was like ours — the powerful abused those least able to stand up for themselves.
In Chapter 3, Micah notes:
“Listen, you rulers of Jacob, you chiefs of the House of Israel! For you ought to know what is right, but you hate good and love evil. You have devoured My people’s flesh; you have flayed the skin off them, and the flesh off their bones.”
In 3:9, Micah continues:
“Hear this, you rulers of the House of Jacob, you chiefs of the House of Israel, who detest justice and make crooked all that is straight, who build Zion with crime, Jerusalem with iniquity! Her rulers judge for gifts, her priests give rulings for a fee, and her prophets divine for pay…”
The poor were exploited, those with cases to be heard had to bribe the judge to get a favorable ruling, and even in the Temple priests and prophets demanded more than their normal support to do their jobs.
Micah rails against this type of injustice which is built into the Temple, the courts, and society in general. Remember, the prophets generally brought three charges against God’s people regardless of when they prophesied: 1) they worshiped idols; 2) they worshiped insincerely; and, 3) they did not care for the poor, the widows, the orphans, and the stranger. Here Micah speaks of all three transgressions and failures.
To do justice means to ensure that everyone — rich, poor, powerful, or humble — has an equal place at God’s table. Old Testament law provided numerous ways for the poor to be fed, the widows to be cared for, the orphans to be nurtured, and the stranger to be welcomed. But, over and over, Israel’s spiritual and civic leaders bend the rules for their own benefit, while at the same time pretending to be righteous and upright. Jesus will condemn this same hypocrisy in the first century, 700 years later.
God’s requirement to “do justice” is not directed at our modern political parties, civic leaders, or social trendsetters. This is a requirement of God’s people. This is our duty, our job, our responsibility.
In LaGrange, Georgia last week, the chief of police, Louis Dekmar, apologized to the African American citizens of LaGrange on behalf of the city and the police department. He apologized that his department did nothing to protect a black teenager named Austin Callaway in 1940. Callaway had been charged with offending a white woman, and had been placed in the LaGrange city jail. That night, 6 white men with one gun, held the jailer at gunpoint, forcing him to open the jail and release Callaway to them. Later Callaway was found shot several times. He was transported to the hospital where he died of gunshot wounds. Chief Dekmar found there were no case notes, no investigation, and no one was ever arrested for the murder of Austin Callaway. That is an example of systemic injustice. But the courageous apology of a white police chief brought some justice to that community 77 years later.
But if we are not in positions of authority to see that justice is done in our social settings and systems, still we are required to be working to bring about changes in our society so that justice is done, and so that all share God’s blessings, all feed at God’s table, and so that all — not just some — flourish in God’s creation.
Of course, justice also means that good is valued and evil is judged. That’s a part of justice, too. That aspect of justice keeps our society ordered, and our social corrections proportional.
Justice then, is both systemic and personal.
Which brings us to the second requirement —
Love Kindness (Mercy)
No translation is perfect, and here the New Revised Standard Version lets me down. The Hebrew word translated “kindness” here is the word “hesed” which means “lovingkindness.” But, I guess it sounded awkward to say, “Love lovingkindness.” But lovingkindness also means mercy, so the good old King James Version gets it right when it translates this phrase to “Love mercy.”
And, loving mercy goes hand in hand with doing justice, obviously. If you just do justice — especially that which judges and sorts out good from evil — with no allowance for mercy, kindness, and forgiveness — then you have missed the example of God’s own lovingkindness and mercy.
That’s the point here — we do what God does. We “do justice,” but we “love mercy.” That sounds to me like mercy might be as important, if not more so, than doing justice. Justice always has to be tempered with mercy or we become a society with no heart, no compassion, no empathy.
Dr. Richard Hayes of Duke University writes of mercy — “Mercy precedes everything: that, and only that, is why the announcement of the kingdom of heaven is good news.” — (The Moral Vision of the New Testament, pg. 103.)
The story is told of two ancient rabbis who were walking together one day. One bemoaned the fact that they no longer had the Temple in which to worship God. “But,” the other reassured his colleague, “we still have hesed.” His point was, that even if there was no Temple in which to worship, they could still perform acts of mercy and lovingkindness.
Do justice. Love mercy. Do we love mercy, or do we extend mercy as a last, begrudging resort, just because sometimes we have to?
Walk Humbly with Your God
Then Micah adds the final requirement — to walk humbly with your God. “Walk” of course is an analogy for the way in which we live our lives. We speak of people who are hypocritical because they “talk the talk, but they don’t walk the walk.”
The idea of walking with God has its origins in the Garden of Eden where God walked with Adam and Eve each evening. Our walk with God is not only our conduct before him, but our fellowship with Him.
There are, I suppose, any number of ways we could walk with God. Certainly we could walk regularly with God. Adam and Eve did so until they sinned, and then they hid from God.
We could walk gratefully with God. Scripture in both Old and New Testaments is filled with exhortations to give thanks, and prayers and songs that give voice to thankfulness.
We could also walk confidently with God. John writes in 1 John 1:5-6 — “This is how we know we are in Him: Whoever claims to live in Him must walk as Jesus did.” So our walk with God gives us confidence in our relationship to God.
But while we might walk regularly, or gratefully, or confidently, Micah reminds us that what is required of us is that we walk humbly with our God.
According to The Catholic Encyclopedia, the virtue of humility may be defined as: “A quality by which a person considering his own defects has a lowly opinion of himself and willingly submits himself to God and to others for God’s sake.” St. Bernard defines it: “A virtue by which a man knowing himself as he truly is, abases himself.” These definitions coincide with that given by St. Thomas: “The virtue of humility”, he says, “Consists in keeping oneself within one’s own bounds, not reaching out to things above one, but submitting to one’s superior” — (Devine, A. (1910). Humility. In The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved January 28, 2017 from New Advent: http://www.newadvent.org/cathen/07543b.htm)
And there it is: humility is knowing our limitations, especially in light of God’s limitless love, grace, and mercy.
To walk humbly with God is to fellowship with God knowing that our relationship is not between peers, but of Creator to created, and of Redeemer to redeemed.
Walking humbly with God also reminds us that God has acted justly and shown mercy on our behalf.
One ancient rabbi said that Micah had taken the 613 laws of Moses and reduced them to their essence when he observed —
He has told you, O mortal, what is good;
and what does the Lord require of you
but to do justice, and to love mercy,
and to walk humbly with your God?
When you watch the news this week, ask yourself, “Are we as a nation doing justice, loving mercy, and walking humbly with our God?” And if the answer is “no” or even “maybe not” then we must remind ourselves that God has shown us what is good. And that good means that we must do justice, love mercy, and walk humbly with our God. That is what the Lord requires of us.
ChuckWarnock.com 