Advancing justice in the search for peace: An exegetical study of Micah 6:8 as a recipe for peace in Africa (original) (raw)

" Our War is Over! " : The Rhetoric of Nonviolence in Micah 4:1-4

Standard studies in the book of Micah tend to focus on compositional and editorial issues, usually being grounded in debates over diachronic and synchronic readings. Undoubtedly, concern with editorial issues in Micah are not unwarranted, but they do, however, tend to fall short of thematic and rhetorical points in the text. Of major debate in Mican scholarship is how oracles of peace and judgment coexist within the prophetic text's canonical shape. While it must be noted that diachronic/synchronic issues are important to the present study, they don't directly drive the conversation. Rather, thematic vocabulary (e.g. Justice vs. injustice), as well as the rhetoric of the oracles preserved in Micah suggest a careful attention has been utilized throughout the editorial process, highlighting Micah's polemic against injustice. Laden in Micah's critique of injustice is the counterpoint , justice, which is couched in the commands and character of God. Given these factors, Mic. 4:1-4 shall be used as a case study as the pinnacle of Micah's counter-rhetoric against the rulers, heads, prophets, and priests of his day. This shall be accomplished through a non-violent ideological hermeneutic, which hopes to demonstrate that Micah's message is centered on the notion that God Himself is non-violent, and that the violence of the rulers has led to injustice, to the oppression of God's people. Thus, Mic. 4:1-4 proves to be a message of hope in the face of injustice, not only in Micah's day, but into the days of those who continue to preserve his tradition.

Justice and Peace in the New Testament

Concordia Theological Journal , 2020

Violence against ethnic and religious minorities, women and children and the increasing corruption and ecological crisis in the world are prompt to think about the importance of justice and peace in the church and society. Irrespective of ideologies and political opinions, people everywhere seeks for justice and peace.

Agrarian Eschatology Toward a Politics of Peace: An Exegetical Reflection on Micah 4

In light of YHWH’s eschatological politic, Israel stands at the juncture of two political paths between which it must presently choose: either a royal, latifundist politic of “national defense” which inflicts violence upon its own land and people, or a politic of radical trust in YHWH which devotes itself to farms and farmers instead of to the creation of soldiers and weapons.

Micah’s Theory of the Justice of Judgement (Micah 3:1–12)

Journal for Semitics , 2017

This article is an examination of Micah’s theory of justice within the overall context of his oracles of judgements. While there are competing perspectives in the justice of judgement in the book of Micah, particularly in relation to the extent of judgement, this article concerns itself with the interrelatedness and connection between sin and judgement. The judgements envisioned in Micah’s oracles are provoked by the violations of the traditional moral and social solidarities resulting from the Covenant, which formed the basis of society. As an egalitarian society, the social blueprint of Yahweh’s Torah for Israel advocated special concern for weak and vulnerable individuals as fundamental. The gift of Torah inaugurated Israel as a community meant to personify Yahweh’s justice. However, increasing injustice profoundly jeopardized this witness to God’s healing agenda. For failing to uphold justice the perpetrators are liable and the judgements constitute justice. This justice may not necessarily be corrective in quality but punitive. The article therefore examines briefly the background, structure, and approaches to the book of Micah, analyses a unit of judgement oracle (3:1–12), and concludes by synthesising Micah’s theory of justice within the overall context of his oracles of judgements.

Undoing Justice: Comparing Micah's Complaint with the Covenant Code in Exodus 21-23

2017

The celebrated call of Micah “to do justice, and to love kindness, and to walk humbly with your God” (Mic 6:8), strikes a fierce blow against the nation of Judah which has, according to the prophet, comprehensively failed in its obligation to walk in the ways of YHWH. At the heart of this accusation is the evidence of oppression, corruption, and false prophecy which demonstrates a rejection of God’s justice and thus a betrayal of YHWH’s covenant with them. This much is well attested, and many scholars have noted significant points of correlation between the details of Micah’s complaint and the covenant requirements as laid out in Exodus 20:1-17, Leviticus 19:9-18 and 25:1-55 in particular. In his 1988 commentary, Bruce Waltke made a similar comparison between Micah’s understanding of mishpat and the Covenant Code as recorded in Exodus 21:1-23:19, although he did not explore the connection in specific detail. Others have also noted isolated points of crossover between these texts, but Waltke’s suggestion that the parallel is more comprehensive, as well as his implication that this may be deliberate, has not been fully developed. The thesis of this paper is that there is indeed a profitable comparison to be made between these two texts, both of which begin with confrontations of idolatry before setting out to define YHWH’s mishpat (Ex 21:1 cf. Mic 3:1, 8-9), according to closely corresponding themes. This paper will present the results of this comparative study and offer reflections on the extent to which this indicates a conscious interaction between the texts and whether this provides evidence of a sophisticated covenant ideology in the Book of Micah.

Corruption of the “Powerful” in Ancient Judah in Micah 2:1-11 and 3:1-12: An African Reflection

E-Journal of Humanities, Arts and Social Sciences

Corruption in high places of societies is known everywhere around the globe. This phenomenon is not something new among God’s people. The book of Micah shows that corruption among leaders of all sectors of the society existed in ancient Judah. This article looks at the book from the perspective that the powerful men in Judah were perpetrators of corruption. The poor and needy suffered in the hands of these men. Surprisingly, these men claimed to be religious. The prophet Micah as a concerned citizen preached against these men and their corrupt practices. This article reveals that the corrupt behaviour of “powerful” in ancient Judah pertains in African societies. It challenges the Church in Africa to stand up to preach against these men and their evil deeds. It finally shows that evil attitudes of the “powerful” bring down societies.