Thinking on Scripture with Dr. Steven R. Cook

Scripture Reading: 1 Samuel 9:1-17

Summary of 1 Samuel 9:1-17:

     The Central Idea of the Text is that Saul went out to find his father’s donkeys, but was actually being directed by God to find a kingdom. The meeting of Saul and Samuel was divinely orchestrated, for neither of them knew each other or planned the occasion. God is here portrayed as the divine conductor orchestrating these events. What seemed like a normal, even mundane activity—searching for lost donkeys—was ultimately under God’s sovereign control, as He used this situation to guide Saul geographically to the place where he would be anointed king of Israel.

Theological Gleanings:

     The passage in 1 Samuel 9:1-17 provides an example of how God providentially controls circumstances to accomplish His will. God’s providence refers to His wise and personal acts, whereby He creates and controls circumstances in order to direct history according to His predetermined plan, all for His glory and the benefit of His people. As Christians, we live in the flow of history, and are moved by the circumstances He controls, for the Lord “does according to His will in the host of heaven and among the inhabitants of earth; and no one can ward off His hand or say to Him, ‘What have You done?’” (Dan 4:35).

"Providence is normally defined in Christian theology as the unceasing activity of the Creator whereby, in overflowing bounty and goodwill (Ps. 145:9 cf. Mt. 5:45–48), he upholds his creatures in ordered existence (Acts 17:28; Col. 1:17; Heb. 1:3), guides and governs all events, circumstances and free acts of angels and men (cf. Ps. 107; Jb. 1:12; 2:6; Gn. 45:5–8), and directs everything to its appointed goal, for his own glory (cf. Eph. 1:9–12)." (J. I. Packer, “Providence” in New Bible Dictionary, 979)

     God’s providential control is seen throughout the Bible. For example, God used the evil actions of Joseph’s brothers to bring him to Egypt (Gen. 37:23-28), and later used Joseph to deliver the very ones who betrayed him (Gen. 45:5-8; 47:11, 27-28; 50:20). It was God’s providence that drove Saul to chase after his father’s donkeys and be led to the prophet Samuel and anointed king of Israel (1 Sam. 9-10). It was God’s providence that directed Joseph and Mary to Bethlehem, so the baby Jesus would be born at the appointed time and place (Mic. 5:2; Luke 2:4-6; Gal. 4:4). It was God’s providence that forced Aquila and Priscilla out of Rome by the emperor Claudius’ decree, only to meet the apostle Paul in Corinth and join him in Christian ministry (Acts 18:1-3; Rom. 16:3; 1 Cor. 16:19). It was God’s providence that put the Lord Jesus on the cross to be crucified by the hands of godless men, and by this act He accomplished our salvation (Acts 2:23; 4:27-28).

     By God’s sovereign will He controls all the events of our lives, and the things we consider mundane are used by Him to direct us to the places and people He has predetermined. In this, we know there are no accidental events in our lives, nor chance encounters with other people, for God is working “all things after the counsel of His will” (Eph. 1:11; cf. Ps. 103:19; 135:6; Dan. 4:35), and causing “all things to work together for good to those who love God, to those who are called according to His purpose” (Rom 8:28).

     It is to our benefit that we see ourselves within the context of God’s sovereignty and providential control, otherwise we’ll wrongly interpret the circumstances of our lives as accidental, or worse, fail to recognize the divine purpose of our lives and to develop the personal sense of destiny that is rooted in the God who created us. It is by learning God’s written revelation that we elevate our thinking above the experience of daily circumstances and see ourselves within the larger context of His greater plan. We learn from Scripture there are no accidental people, for it is by God’s sovereign will that we exist, for “It is He who has made us, and not we ourselves; we are His people and the sheep of His pasture” (Psa 100:3). To paraphrase my good friend, Francis Schaeffer, “there are no little people or little places in God’s world.” We all have value and we all have a place of purpose, because God makes it so.

     God’s sovereignty, expressed through His providential control, produces confidence in us who know He is directing all things after the counsel of His will. The growing believer knows “it is God who is at work in you, both to will and to work for His good pleasure” (Phil. 2:13). Where the Bible is silent, the believer seeks to discern God’s will through His providential direction as He guides people and circumstances as He pleases. God controls all of life (Gen. 2:17; Job. 1:21; Ps. 104:29–30; Eccl. 12:7; Dan. 5:23), human birth and calling (Ps. 139:13-16; Jer. 1:4-5; Gal. 1:15), nature (Ps. 147:8; Jonah 1:4; Mark 4:39-41), plagues (Ex. 7–11; 12:29; Rev. 16:10-11), the roll of dice (Prov. 16:33; cf. Ps. 22:18; Matt. 27:35), health and sickness (Deut. 28:27-30; 2 Chron. 21:18; Ps. 41:3; Acts 3:16), prosperity and adversity (1 Sam. 2:7; Job 2:10; Isa. 45:5-7), suffering (Ps. 119:71; Heb. 12:5-11), and the development of Christian character (Rom. 5:2-5; 2 Cor. 12:7-10; Jam. 1:2-4), just to name a few things. The growing believer takes great delight in knowing his good, loving and wise God is in control of His creation and is directing all things according to His providential plan.

The church refers to the body of Christ which began on the day of Pentecost in Acts chapter 2. It is comprised of Jews and Gentiles who have believed in Jesus as Savior. The church exists universally as an organism, the global presence of Christians who form the body of Christ. The church also exists locally as an organization, a nearby assembly of believers who gather together for Bible study, worship, fellowship, and the practice of the ordinances of baptism and the Lord’s Supper. The Christian church is a mystery not revealed in the Old Testament and is separate from Israel, having a different identity and purpose.

     When a person believes in Jesus as Savior he/she is united to the body of Christ by means of the Holy Spirit. This is a new designation in which ethnic, social, and gender identity are all secondary to the believer’s new identity of being in Christ Jesus.

“For you are all sons of God through faith in Christ Jesus. For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.” (Gal 3:26-28)

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Micah opens as if he were a fruit-picker looking for fresh fruit to eat that he might be nourished; but there is none to be found (Mic 7:1). The fruit he’s looking for is the fruit of righteousness, but instead he finds “the godly person has perished from the land, and there is no upright person among men” (Mic 7:2a). Instead, he finds the vast majority of Israelites “lie in wait for bloodshed; each of them hunts the other with a net” (Mic 7:2b). The rulers, judges and prominent men were experts at doing evil; for what they desired, they worked together to make happen (Mic 7:3). The best of Israel’s leaders were like thorn bushes that injure those who come in contact with them (Mic 7:4a). What the watchmen had predicted concerning Israel’s judgment was about to come true (Mic 7:4b). The nation’s corruption was so systemic that one could not even trust a friend, neighbor, or even the close members of a household (Mic 7:5-6a), for “A man’s enemies are the men of his own household” (Mic 7:6b). Though the situation was extremely bad, Micah—and the faithful remnant—had hope in God, as the prophet declares, “But as for me, I will watch expectantly for the LORD; I will wait for the God of my salvation. My God will hear me” (Mic 7:7). Micah’s faith in God kept him from plunging into total pessimism. Next, Micah speaks as a representative of the nation of Israel, and though it falls and dwells in darkness, it will rise again, for the Lord is their light (Mic 7:8). Israel had violated God’s law, and for that, they must “bear the indignation of the Lord” (Mic 7:9a). And this will continue until the Lord pleads their case and rescues them in the future (Mic 7:9b), at which time God will bring them into the light and they will see His righteousness (Mic 7:9c). Israel’s enemy, who questioned them during the time of God’s judgment, asking, “where is the LORD your God?” will be ashamed when the nation is delivered (Mic 7:10a). Because of the enemy’s gloating and hostility toward Israel, God will judge that nation, and Israel will look on her oppressors, who “will be trampled down like mire of the streets” (Mic 7:10b). Micah then prophecies of the future millennial kingdom when Jerusalem will be rebuilt and the borders expanded (Mic 7:11). This will be a time when people will flock to the nation, from Assyria and Egypt (Israel’s enemies), as well as from around the world, “from sea to sea and mountain to mountain” (Mic 7:12); and prior to this, the nations will be judged (Mic 7:13; cf. Matt 25:32-33, 46). Micah prays God will shepherd the nation (Mic 7:14a), leading them to fertile ground, like that found in Bashan and Gilead, east of the Jordan (Mic 7:14b). He asks that God would perform miracles and rescue His people from persecution, like He did when Israel was rescued from Egypt (Mic 7:15). At that time, the nations of the world will be ashamed of their behavior (Mic 7:16), and will be humbled, like the serpent who licks the dust (Mic 7:17a), they will approach the Lord in humility, trembling before Him, “To the LORD our God they will come in dread and they will be afraid before You” (Mic 7:17b). Micah then closes with praise to God who pardons their iniquity and delights in unchanging love (Mic 7:18), who will have compassion on them and “will cast all their sins into the depths of the sea” (Mic 7:19). God’s loyal-love, merciful character, and faithfulness to His people were encouraging words to Micah, as well as to the faithful remnant who were living in a corrupt society. Micah’s hope was rooted in God’s integrity, for He made oaths to Abraham and Jacob concerning Israel’s future (Mic 7:20; cf. Gen 12:2-3; 28:13-14), and He cannot lie (Num 23:19; Heb 6:18). Jesus will bring this to pass when He ushers in the kingdom.

Micah calls for Israel to hear the hear the word from the Lord, who calls for them to arise and bring forth witnesses to a legal hearing (Mic 6:1). Micah then calls for the residents of Israel to hear the charges God is bringing against them, “Because the LORD has a case against His people; even with Israel He will dispute” (Mic 6:2). The Lord asks what He had done to wrong them, or weary them (Mic 6:3), that they should have turned from Him. He calls to their remembrance His goodness by delivering them from slavery in Egypt, by redeeming them, and sending them Moses, Aaron and Miriam (Mic 6:4). “God’s mention of Moses would remind the people of the Law, and the name of Aaron would bring to mind the priesthood. Perhaps Miriam is mentioned because her name would bring to mind her song to the Lord (Ex. 15:21) and her role as a prophetess (Ex. 15:20).”[1] The Lord also mentioned His blessing them, in spite of the desires of Balak and Balaam (Mic 6:5a), and His bringing His people into the promised Land, as the Israelites crossed the Jordan from Shittim to Gilgal (Mic 6:5b). All this was stated so that Israel “might know the righteous acts of the LORD” (Mic 6:5c). Micah poses a series of questions about how Israel might return to God and give Him what He desires; questions related to burnt offerings and yearly calves (Mic 6:6), the sacrifice of rams and the abundance of oil (Mic 6:7a). The sacrifices were intended to be outward expressions of inward humility before the Lord; however, they’d become outward rituals without the inward reality to validate them. It is likely that many thought of the sacrifices as a way of paying God off, so that His judgment would not fall on them. But sacrifices—by themselves—could not atone for Israel’s sins, not even one as extreme as devoting one’s firstborn to the Lord (Mic 6:7b). It is not clear whether Micah was referring to the giving of the firstborn child as an act of sacrificial devotion for holy service to the Lord, or to the pagan practice of child sacrifice. Either way, these things were not what God wanted from them. God told them about the good He wanted from them: to promote justice among their fellow Israelites, to treat the poor, widows, orphans and helpless with kindness, and to walk in modest obedience with the Lord (Mic 6:8). All of this they’d failed to do, as they engaged in criminal behavior (Mic 2:1-2; 3:1-3, 10-11; 6:11), abused the poor, widows, orphans and helpless (Mic 2:8-9; 3:10-11; 6:12), and walked arrogantly (Mic 2:3). God called the cities to hear His voice (Mic 6:9), and to the wicked house that had accumulated unjust wealth by means of corrupt scales (Mic 6:10), which He would not tolerate (Mic 6:11; cf. Lev 19:35-36; Deu 25:13; Pro 11:1; 20:23). He references the rich in the city who practice violence and the residents who practice deceit (Mic 6:12), pronouncing judgment, saying, “I will make you sick, striking you down, [and] desolating you because of your sins” (Mic 6:13). God promised they would not be satisfied with their wicked wealth, and that they would go into captivity (Mic 6:14-15; cf. Lev 26:26; Deu 28:30, 33, 39-40). His judgments upon them were because of their sinful choices to walk in the ways of Omri and Ahab, two of Israel’s worst kings, who were known for advancing idolatry and persecuting the righteous (1 Ki 16:23-26; 16:29-33). In all this, God is sovereign to rule, righteous to judge, and faithful to execute His promises.

 

[1] John A. Martin, “Micah,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 1488.

Prior to this object lesson in John chapter 13, Jesus faced rejection by His people, Israel, and knew He was going to face illegal trials, beatings, and the crucifixion. In fact, Jesus was about eighteen hours away from the cross and was under great pressure (Matt. 26:37-38); yet, He kept focus and demonstrated love and humility toward the disciples. The Gospel of Luke reveals the disciples had been arguing amongst themselves “as to which one of them was regarded to be greatest” (Luke 22:24). It was at this time that Jesus laid aside His garments and put on the garments of a slave in order to teach humility. It is important to realize that no one forced Jesus into service, but rather, He humbled Himself and became the servant of others (see Mark 10:45; Philip. 2:3-8). By washing the disciple’s feet, Jesus provided an object lesson of forgiveness and humble service to the undeserving. Once He was finished, Jesus stated to His disciples, “If I then, the Lord and the Teacher, washed your feet, you also ought to wash one another’s feet” (John 13:14). Here, the Lord instructed His disciples to forgive and humbly serve each other (cf. Eph. 4:32; Col. 3:12-13; 1 Pet. 5:5). There is a blessing to the one who knows and does this (John 13:17).

In chapter five, Micah continues his message of near judgment and future hope; specifically, regarding the millennial kingdom. In his opening verse he describes an event that was about one hundred years into the future from his day, in which the Babylonians would lay siege against Jerusalem, and “with a rod they will smite the judge of Israel on the cheek” (Mic 5:1). This humiliation is likely a reference to king Zedekiah who was captured, and who witnessed the slaughter of his sons just before his eyes were gouged out and he was put in chains and led into captivity (2 Ki 25:1-7). In contrast to the failed leadership in Micah’s day, God promised to send a good Ruler who would be born in the village of Bethlehem (Mic 5:2). What follows in Micah 5:3-4 refers to the future rule of Messiah, who will, after the Tribulation, regather His people (Mic 5:3), and shepherd them in their own land, “and they will remain, because at that time He will be great to the ends of the earth” (Mic 5:4). Jesus’ universal and sovereign rule will guarantee Israel’s safety. Micah 5:2-4, like other biblical prophecies related to Jesus, combine the events of His first and second comings, such that they are seen, from the prophet’s perspective, as occurring immediately together (see Isa 9:6-7; 61:1-2; cf. Luke 4:13-21). However, looking back on the prophesies and the events described, we realize there are at least two thousand years between His first and second coming. At the time of Jesus’ second coming, at the end of the Tribulation, He will appoint rulers under Him, who will help put an end to Gentile oppression (Mic 5:5-6). During the millennial kingdom, the remnant—believing and obedient Israelites—will be among the nations of the world as a refreshing blessing to them. Micah states, “Then the remnant of Jacob will be among many peoples like dew from the LORD, like showers on vegetation which do not wait for man or delay for the sons of men” (Mic 5:7). In addition, they will rule with supremacy and strength, like a lion in the forest or among sheep (Mic 5:8-9). In that day, Christ will destroy all human dependencies that give His people a false sense of strength and security, such as horses and chariots (military might; Mic 5:10), cities and fortifications (places of refuge; Mic 5:11), and sorceries and fortune-tellers (seeking demonic forces to control others and predict the future; Mic 5:12). And, He will destroy both the objects of false worship—carved images, sacred pillars, and Asherim—as well as their cities of worship (Mic 5:13-14). Lastly, at Jesus’ second coming, He will execute divine vengeance on those Gentile nations that have not obeyed Him, saying, “And I will execute vengeance in anger and wrath on the nations which have not obeyed” (Mic 5:15). In all these events, the sovereignty of God is at work, for He not only declares what will come to pass, but He makes it happen in His time (Psa 115:3; 135:6; Isa 14:24, 27; 46:9-11; Dan 4:35).

Micah chapter four presents a future hope to Judah in the last days when God will bring in the millennial kingdom and blessings. At that time, God’s kingdom—pictured as a mountain—will be established in Jerusalem (Mic 4:1). The Gentile nations of the world will go there, seeking God’s wisdom, saying, “Come and let us go up to the mountain of the LORD and to the house of the God of Jacob, that He may teach us about His ways and that we may walk in His paths” (Mic 4:2). This is in contrast to the Israelites in Micah’s day who did not care about God and His word. Though there was judicial corruption in Micah’s day, Messiah will, in the future, “judge between many peoples and render decisions for mighty, distant nations” (Mic 4:3a). There will be no war during the millennial reign of Christ, as everyone “will hammer their swords into plowshares and their spears into pruning hooks; nation will not lift up sword against nation, and never again will they train for war” (Mic 4:3b). This will be a time of universal peace and prosperity, in which earthly resources are used for good and not evil purposes (Mic 4:4), and Israel will walk with the Lord forever (Mic 4:5). In Micah’s day the weak and vulnerable were exploited; however, in the millennial kingdom, Messiah “will assemble the lame and gather the outcasts, even those [rebels] whom I have afflicted. I will make the lame a remnant and the outcasts a strong nation, and the LORD will reign over them in Mount Zion from now on and forever” (Mic 4:6-7). At that time God will establish His government in Jerusalem and sovereignty will be restored in Israel, as in the former days when David and Solomon were king (Mic 4:8). But Micah then pronounces near term prophesy concerning Judah, that the nation must go into captivity in Babylon. This will be a time when the nation has no king to govern or counselor to guide, and the unstoppable pain is likened to a woman in childbirth (Mic 4:9). Upon that generation, Micah states, “Writhe and labor to give birth, daughter of Zion, like a woman in childbirth; for now you will go out of the city, dwell in the field, and go to Babylon” (Mic 4:10a). At the time Micah prophesied, Babylon was under Assyria; but the nation would eventually rise to regional dominance and would serve as God’s instrument of judgment upon His rebellious people. Micah then jumps ahead and mentions the return of his people to Jerusalem, saying, “There you will be rescued; there the LORD will redeem you from the hand of your enemies” (Mic 4:10b). We know from Jeremiah, a prophet who lived a century after Micah, that the captivity of Judah would last seventy years (Jer 25:8-12; 29:1-14). The fulfillment of this short-term prophesy would validate Micah’s long-term predictions concerning the millennial kingdom. Micah mentions there were many nations in his day that desired Judah’s destruction, “Who say, ‘Let her be polluted, and let our eyes gloat over Zion’” (Mic 4:11). But these do not know God’s thoughts or purposes for them, that He will gather them for judgment because of their hostility toward His people (Mic 4:12). In the future, God will cause His people to rise again, saying, “For your horn I will make iron and your hoofs I will make bronze, that you may pulverize many peoples, that you may devote to the LORD their unjust gain and their wealth to the Lord of all the earth” (Mic 4:13). This will happen when God restores Jerusalem to prominence during the millennial reign of Christ.

After God delivered the Hebrews from Egyptian bondage, He established Israel as a theocratic nation among the Gentile nations of the world. God Himself was their Ruler, and He gave them laws and leaders to direct their moral, religious, and civil life.[1] God’s laws (תּוֹרָה torah – instruction, direction) were intended to establish standards of what is right, to promote order, to advance justice, to resolve disputes, and to protect freedom. God’s leaders were to model what was right and influence the thoughts and actions of others to live in conformity to His will. Israel’s leaders consisted primarily of prophets, priests, judges and kings, who were to know His Word, live it, and teach it to others.

The Prophets

     Early in Israel’s history, God spoke directly to His prophets who were to communicate His message to others that they might live His will. The word prophet translates the Hebrew word נָבִיא nabi, which means speaker or spokesman, and refers to one who speaks on behalf of another. God’s prophets were both forthtellers and foretellers, always communicating what He revealed. Moses was called as a prophet-leader to deliver Israel from Egyptian bondage (Ex 3:1-10), to mediate a bilateral covenant (Exo 19:1-8), and to communicate and inscripturate God’s laws (Exo 34:27; Lev 26:46). As God assigned other national leaders, His prophets functioned as guides and counselors to them, always directing them to live in conformity to His law. When Israel’s leaders and people turned away from Him, the prophet would function as a prosecuting attorney, pointing out their violation of the law (Hos 4:1-2; Mic 6:1-2), and the impending consequences if they did not turn back to the Lord (i.e. repent).

The Priests

     The word priest translates the Hebrew word כֹּהֵן kohen, which refers to those who drew near to God on behalf of others, usually in sacred matters of prayer and sacrifice. God originally intended the whole nation of Israel to be a kingdom of priests, saying, “and you shall be to Me a kingdom of priests and a holy nation” (Exo 19:6).  However, because of the sin of worshipping the golden calf (Exo 32:1-35), God took that privilege from the nation and confined the priesthood to the descendants of Aaron, and the Levites were to be their assistants (Num 3:1-10; 18:1-7). According to God’s law, priests were to: 1) be holy in their behavior (Exo 19:6), 2) teach His law to others (Lev 10:11; Deu 33:10), 3) preserve the tabernacle and temple (Num 18:1-4), 4) perform official duties in the Holy of Holies once a year (Exo 30:6-10; Lev 16), 5) inspect people and fabrics for cleanliness (Lev 13-14), 6) receive tithes (Num 18:21, 26; cf. Heb 7:5), and 7) offer sacrifices for sin (Lev chapters 4, 9, 16). Israel’s priests were to educate and lead God’s people in religious ceremonial activities (Ezra 7:10; Neh 8:1-5, 8).

The Judges

     Israel’s Judges (שָׁפַט shaphat) were to adjudicate legal matters and serve as leaders among God’s people. Moses was a judge (Exo 18:13-16), who instructed others in God’s law (Exo 18:17-26). Moses’ father-in-law, Jethro, advised him to choose “men who fear God, men of truth, those who hate dishonest gain” (Exo 18:21a), and to appoint them “as leaders of thousands, of hundreds, of fifties and of tens” (Exo 18:21b). The word leader translates the Hebrew word שַׂר sar, which means chief, ruler, or governor. After the leadership of Moses and Joshua, there was the period of the Judges, which is generally described as a time when “there was no king in Israel; every man did what was right in his own eyes” (Judg 17:6; 21:25). During this time, God raised up Judges who served as hero-leaders who defended the nation from enemy attacks and guided them into God’s law (Judg 2:16-19). When there was no Judge to lead, the people repeatedly degenerated into idolatry and disobedience. The period of the Judges lasted for about 300 years and ended with Samuel, who regularly prayed for God’s people and instructed them to seek and serve the Lord (1 Sam 12:20-24).

The Kings

     The word king translates the Hebrew word מֶלֶךְ melek, and was used of Israel’s leaders from 1050 to 586 B.C. God had promised Abraham—the progenitor of Israel—that he would be the father of many nations, saying, “kings will come forth from you” (Gen 17:6). When God established His theocratic kingdom under Moses, He anticipated Israel would have a king who would serve as His viceregent, and he gave specific instructions concerning the selection of the king, his behavior, and education (Deu 17:14-20). According to the Mosaic law, Israel’s king was to be a fellow Israelite of God’s choosing; not self-selected (Deu 17:14-15). Furthermore, he was not to accumulate horses for his army (Deu 17:16), nor multiply wives (Deu 17:17a), nor amass great wealth (Deu 17:17b), as these would all pull him away from his devotion to the Lord. In order to stay true to God, the king was required to write out a personal copy of the law in the presence of the Levitical priests (Deu 17:18), and to carry it with him and read it all the days of his life. By doing this, the king would learn to fear God, obey His word, and not be lifted up in pride, so that he and his sons may live long and be blessed (Deu 17:19-20). The king who did this would serve as the ideal Israelite, not relying on self or resources, but wholly devoted to God and guided by sacred Scripture. David was God’s ideal king who studied Scripture, walked with God, and led others to do the same (Psa 119:1-16, 33-35), and many of Israel’s kings were compared with him (1 Ki 15:1-5; 2 Ki 16:2; 18:1-3; 22:1-2). Though Solomon knew Scripture, he broke all three commands and this led to his ruin (1 Ki 10:14-15, 23, 26-28; 11:1-8).

 

[1] The Mosaic Law refers to the 613 laws “which the LORD established between Himself and the sons of Israel through Moses at Mount Sinai” (Lev 26:46). The Mosaic Law: 1) revealed the holy character of God (Ps 19:9; Rom 7:12), 2) was given specifically to Israel circa 1445 B.C. (Lev 26:46), and, 3) existed for nearly 1500 years before being rendered inoperative (2 Cor 3:7-11; Heb 8:13).

Micah begins with a command for the nation’s leaders to hear his message from the Lord (Mic 3:1a). He opens with a rhetorical question, saying, “Is it not for you to know justice?” (Mic 3:1b). The answer, of course, is yes. Israel’s good leaders were marked by righteousness and justice (see 1 Ki 10:9; Psa 72:1-2, 12-14; Jer 22:1-3). However, the leaders in Micah’s day were so vicious, their behavior is likened to cannibalism, whereby they consumed the lives of those they were called to protect (Mic 3:2-3). The nation’s leaders were guilty of theft (Mic 2:1-2, 8-9), gross injustice (Mic 3:9), bloodshed (Mic 3:10; 7:2), and bribery (Mic 3:11). “By contrast faithful leaders protected their charges and looked out for their welfare. David, the epitome of a good leader for God, was taken from shepherding sheep (1 Sam. 17:15) to become a shepherd of the people (2 Sam. 5:2; 7:7). The people in Micah’s day were being betrayed by their leaders, for if they really cared about the people, they would have turned them back to the Lord.”[1] God’s judgment would eventually fall upon the nation, and because they refused to listen to His warnings, He would not hear their cries (Mic 3:4). God is omniscient and hears all prayers; however, He chooses not to answer the prayers of those who disregard Him and His Word (Deu 1:43-45; Pro 21:13; 28:9; Zec 7:11-13). Micah then addresses the false prophets who were leading God’s people astray (Mic 3:5a), whose messages of peace or calamity depended on the pay of the hearer (Mic 3:5b). For these false prophets, money was their master. Micah pronounces judgment upon them, describing their doom as a time of night and darkness (Mic 3:6), in which God will make them ashamed and embarrassed (Mic 3:7a), saying, “Indeed, they will all cover their mouths because there is no answer from God” (Mic 3:7b). The silence of God means the messages of the false prophets were not from Him, but merely the product of their own imaginations (cf. Jer 23:16-22). In contrast with the false prophets, Micah declared, “I am filled with power—with the Spirit of the LORD—and with justice and courage to make known to Jacob his rebellious act, even to Israel his sin” (Mic 3:8). Walking with God gave Micah the right perspective to see what was happening in the nation, as well as the moral fortitude to address their rebellion and sin. Being filled with the Spirit, Micah addressed the corrupt leaders of the nation, “Who abhor justice and twist everything that is straight, who build Zion with bloodshed and Jerusalem with violent injustice” (Mic 3:9-10). The leaders included the magistrates, priests and prophets, who pronounce judgment for a bribe, instruct for a price, and prophecy for money (Mic 3:11a). Then they falsely claim that they trust in God, saying, “Is not the Lord in our midst?” and reject Micah’s message, saying, “Calamity will not come upon us” (Mic 3:11b). Because of the failure of the nation’s leaders, prophets and priests, Micah declares, “on account of you Zion will be plowed as a field, Jerusalem will become a heap of ruins, and the mountain of the temple will become high places of a forest” (Mic 3:12). This prophecy came to pass in 586 B.C. when the Babylonians destroyed the city and the temple. It occurred again by the Romans in A.D. 70.

 

[1] John A. Martin, “Micah,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 1482.

"Thus has the LORD of hosts said, 'Dispense true justice and practice kindness and compassion each to his brother; and do not oppress the widow or the orphan, the stranger or the poor; and do not devise evil in your hearts against one another.'" (Zec 7:9-10)

     The phrase social justice is commonly used in America today in connection with socialism; and though the term is good, socialism is not.[1] From a biblical perspective, social justice refers to the divinely bestowed rights that God legislates concerning vulnerable persons in society; specifically, the poor, widows, orphans, and sojourners. These rights were theirs by divine law in which God commanded those blessed with resources to provide for the needs, protection, and just treatment of the vulnerable. Blessed Israelites were theologically obligated by God to help the less fortunate. In God’s theocratic kingdom, the dependent could expect the powerful and wealthy to help meet their needs and defend their rights. Solomon wrote, “The righteous is concerned for the rights of the poor, the wicked does not understand such concern” (Pro 29:7).[2] The “righteous” are those who have regard for God and His laws and are “concerned for rights of the poor” (cf. Isa 10:1-2). Those who disregarded God’s laws concerning the vulnerable could expect to be judged by Him, as Moses wrote, “Cursed is he who distorts the justice due an alien, orphan, and widow” (Deu 27:19). God’s written law was the basis for “the justice due” to the vulnerable in society. According to God’s law:

If a person became poor and had to sell his land, it could be purchased back by a near relative, or by himself if able. However, if there was no one to buy the land, it was automatically returned to the owner in the Year of Jubilee, which came once every fifty years (Lev 25:23-28).

The poor could expect those whom God had blessed to be open-handed toward them and to give generously (Deu 15:7-11).

If a poor person sold himself as a slave to a fellow Israelite, he was to be set free in the seventh year, and sent away with abundant resources. But if the slave chose, he could stay with his master forever (Deu 15:12-17; cf. Lev 25:39-42). Moreover, slaves were to be treated fairly, as God declared, “You shall not rule over him with severity, but are to revere your God” (Lev 25:43).

If a poor person gave their cloak as a pledge, it was to be returned to him at sunset so that he would not get cold during the night (Deu 24:10-13).

If one of God’s people hired a poor person to perform labor, he was to be paid the same day (Deu 24:14-15).[3] This is because the poor person relied on that money to eat.

Sojourners, widows and orphans were free to eat the remnants of a crop after harvest (Deu 24:19-21).

Levites, sojourners, widows and orphans were to enjoy the tithe of produce that came every third year (Deu 14:28-29).

     God called His people to be righteous, honest, truthful, protective and open-handed toward the less fortunate in society. Sadly, there were times when kings, princes, judges, wealthy, prophets and priests behaved wickedly and abused the poor.[4] For this reason, God raised up prophets such as Isaiah, Hosea, Amos, Micah, Zechariah and others who called for His people to “Learn to do good; seek justice, reprove the ruthless, defend the orphan, [and] plead for the widow” (Isa 1:17). This call for obedience was rooted in the ethics of the Mosaic Law, which God’s people were to follow. Unfortunately, God’s prophets were ignored or mistreated and the vulnerable continued to be exploited. When God’s people would not turn back to Him, He administered retributive justice, which brought about national discipline and eventual destruction (see Ex 22:21-24; Deu 10:17-18; Jer 21:12; Mal 3:5). God used both the Assyrians and Babylonians as His disciplinary agents to dispense retributive justice in Israel.

     In the Church age, governmental leaders—both Christian and non-Christian—serve as conduits of His government and grace to help care for the needy in society. In this case, tax dollars are used for basic necessities such as food, shelter, clothing, and medical care. Scripture teaches us to think of government as a “minister of God” (Rom. 13:4), and to regard rulers as “servants of God” who do His will (Rom. 13:6), and to pray for them (1 Tim. 2:1-2). We realize there is a legitimate sense in which the governmental leaders of this world accomplish God’s purposes by keeping harmony and promoting justice (Rom. 13:2-4; 6-7). Christian leaders who have a healthy walk with the Lord are ultimately directed by His Word. Non-Christian leaders are influenced directly by God who controls their hearts (Pro 21:1), their consciences (Rom 2:14-15), and through the influence of godly believers in their periphery (Dan 3:28-29; 6:25-27).

     As Christians, we use the phrase social justice within the context of God’s moral absolutes. We agree with the laws of man when those laws reflect God’s laws. As a result, we are to advocate for the poor, widows, orphans, and all who are vulnerable to exploitation. In many cases, we are the proponents who affect that blessing as we open our hands to the destitute. This was true of the early church, “And all those who had believed were together and had all things in common; and they began selling their property and possessions and were sharing them with all, as anyone might have need” (Acts 2:44-45). There is no model for socialism here, whereby the state acts as the mediator who takes from one and gives to another. Instead, these Christians willingly sold “their property and possession” to help others, and this was done freely in order to help “as anyone might have need.” James writes, “Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world” (Jam 1:27). Individual Christians are to be open-handed when helping the poor, widows and orphans.[5] This can be done directly, or through the agency of others, including organizations that help the needy and defend their rights. We are called to be good stewards of God’s resources, and this means compassion for others should be governed by wisdom from God’s Word.

     Simple ways to help the poor include: 1) spending personal time with them and treating them with respect, 2) sharing the gospel of Christ, 3) giving kind words and praying for them, 4) sharing Bible promises, 5) personally delivering freshly prepared meals or snacks, 6) giving clothes and blankets, 7) sharing information about local charities that might help them, 8) giving money, 9) volunteering at a homeless shelter, 10) offering gift cards that can be used at local restaurants such as McDonalds or Taco Bell, 11) giving to a local church that helps the poor, 12) or giving to a local charity such as Meals on Wheels or the Salvation Army.

     Lastly, there will be no utopian government until Jesus returns and establishes His government in the world. At that time, “There will be no end to the increase of His government or of peace, on the throne of David and over his kingdom, to establish it and to uphold it with justice and righteousness from then on and forevermore. The zeal of the LORD of hosts will accomplish this” (Isa 9:7; cf. Jer 33:15). During that time “He will judge the poor, and decide with fairness for the afflicted of the earth” (Isa 11:4).

"When our Lord returns He will take the reins of government and rule the nations of this world as a benevolent dictator (Rev. 19:15). Then and only then will the world experience a time of righteousness, justice, social welfare, economic prosperity, and spiritual knowledge. He will show Himself to be King of kings and Lord of lords in the same arena where man’s rebellion against God took place."[6]

Summary:

     When Israel was a theocratic kingdom, God legislated certain benefits to the poor, widows, orphans and sojourners in order to meet their daily needs, and these were to be given by those whom He’d blessed with abundance. God instructed His leaders to uphold and defend the rights of the vulnerable, knowing there would be wicked persons who would seek to exploit them. Sadly, much of Israel’s history was marked by a breakdown among His people, as the leaders and wealthy in the land exploited the poor they were called to defend. Now, in the Church age, God provides care for the needy in society through human governments, as well as through individual Christians and local churches. Lastly, perfect government will come in the future when Jesus Christ returns and establishes His kingdom on earth and provides righteous reign and care for all.

 

[1] Socialism is little more than thievery, in which governmental leaders extract wealth from one class of citizens—often the honest and hardworking—and redistributes it to others in order to create outcomes of equality. Socialism has brought nothing but social and economic ruin wherever it has been implemented.

[2] Solomon’s mother planted seeds of righteousness in the garden of her young son’s mind, hoping someday the landscape of his thinking would beautifully display the richness of God’s Word. She instructed her young son, saying “Open your mouth for the mute, for the rights of all the unfortunate. Open your mouth, judge righteously, and defend the rights of the afflicted and needy” (Pro 31:8-9). Oh, that mothers would instruct their children in the ways of the Lord; that children would grow up with godly values that instruct them to care for others and to help the less fortunate. That children would grow up to represent the highest and best within society and not the lowest and worst.

[3] The Bible promotes a strong and honest work ethic. In fact, God’s expectation of compensation for work performed is so strong, it even extended to animals, as Moses wrote, “You shall not muzzle the ox while he is threshing” (Deu 25:4). The animal that works has the right to benefit from its labor. In contrast, “if anyone is not willing to work, then he is not to eat” (2 Th 3:10).

[4] The wicked are described as those who “slay the widow and the stranger and murder the orphans” (Psa 94:6), who “deprive the needy of justice and rob the poor of My people of their rights, so that widows may be their spoil and that they may plunder the orphans” (Isa 10:2). In addition, “They are fat, they are sleek, they also excel in deeds of wickedness; they do not plead the cause, the cause of the orphan, that they may prosper; and they do not defend the rights of the poor” (Jer 5:28).

[5] Not all widows were eligible for support from the church, but only those who met the age requirements and displayed a life of humility and service to others (1 Tim 5:9-10). And, if a widow has children, they are to care for her (1 Tim 5:4). Younger widows were to seek remarriage and a godly life (1 Tim 5:11-14). And if a young woman has a dependent widow, she must care for her and not expect the church to do it (1 Tim 5:16).

[6] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 316.