THE CHRISTIAN CALL TO JUSTICE

Micah 6:8

I once knew a shy pebble who wished they were a little boulder

Introduction

Brothers and sisters, as we stand on the threshold of an important election season, we are called not just as citizens of this country but as citizens of God’s Kingdom to consider what true justice looks like. In a time when issues of justice dominate political platforms, we must ground our understanding of justice not in the shifting sands of political ideology but in the unchanging Word of God.

The Book of Micah is attributed to the prophet Micah, who lived during the 8th century BCE. He is traditionally thought to have been from the town of Moresheth, in the southern kingdom of Judah. Micah’s prophetic ministry took place during the reigns of the Judean kings Jotham, Ahaz, and Hezekiah, making him a contemporary of prophets like Isaiah and Hosea.

Who Was Micah’s Audience?

Micah’s messages were directed primarily at both the northern kingdom of Israel and the southern kingdom of Judah, although a significant portion of his critique focuses on the leaders, priests, and wealthy elite in Jerusalem. His primary concern was with the social injustices, corruption, and religious hypocrisy prevalent in the land. He spoke directly to the leaders (both political and religious) who exploited the poor and perverted justice.

Cultural Context

1. Social Injustice and Oppression: During Micah’s time, both Israel and Judah experienced severe internal social issues. Wealthy landowners and corrupt leaders often exploited the poor, taking their land and property unjustly (Micah 2:1-2). Micah’s cry for justice was rooted in a desire to see society reformed according to God’s standards.

2. Religious Hypocrisy: There was a significant religious decline during Micah’s time. Despite the people’s outward forms of worship and ritual sacrifices, Micah points out that their hearts were far from God. He calls out their superficial religious practices that were disconnected from the ethical demands of true covenant faithfulness (Micah 6:6-8).

3. Threat of Assyrian Invasion: The Assyrian Empire was rising in power during Micah’s prophetic career. Assyria posed a major external threat to both Israel and Judah. In fact, Israel fell to the Assyrians in 722 BCE during Micah’s time, and Judah faced significant pressure as well. Micah prophesied both judgment (destruction of Samaria and Jerusalem) and hope (a future restoration of Zion and the coming of a righteous ruler).

4. The Covenant and the Law: Micah’s calls for justice are firmly rooted in the covenant relationship between Yahweh and Israel. He emphasized that the leaders and people of Israel had forsaken their covenant responsibilities outlined in the Torah. The famous verse Micah 6:8 (“Do justice, love mercy, and walk humbly with your God”) is a summary of the ethical demands of this covenant, reflecting what God truly desires from His people.

Our foundation today is Micah 6:8, where the prophet tells us:

“He has shown you, O man, what is good; And what does the Lord require of you but to do justly, to love mercy, and to walk humbly with your God?”

This verse gives us a divine mandate: to pursue justice, mercy, and humility. As we navigate the complexities of this election, let us remember that God’s justice often stands in contrast to the human social justice championed by various movements and political agendas.

1. The Essence of Biblical Justice (Mishpat)

The Hebrew word מִשְׁפָּט (mishpat) is essential for understanding biblical justice. Unlike human justice, which is often confined to legal frameworks or social ideologies, mishpat is comprehensive, involving every aspect of life. As we approach the election, we must remember that true justice cannot be legislated or achieved solely through policy changes; it is a reflection of God’s righteous order.

Justice without force is powerless; force without justice is tyrannical. —Blaise Pascal, Pensées

Blaise Pascal (French Scientist, Polemicist and Christian Apologist)

• Mishpat calls for fairness and the protection of the vulnerable, as seen in Proverbs 31:9, where we are commanded to “open your mouth, judge righteously, and plead the cause of the poor and needy.” Biblical justice advocates for those without power, but it is always rooted in righteousness, not simply social trends.

Nelson’s New Illustrated Bible Dictionary (Justice)

The Bible speaks of “doing justice” (Ps. 82:3; Prov. 21:3), whereas we speak of “getting justice.” Doing justice is to maintain what is right or to set things right. Justice is done when honorable relations are maintained between husbands and wives, parents and children, employers and employees, government and citizens, and human beings and God. Justice refers to neighborliness in spirit and action.

• Tsedaqah (צְדָקָה), often translated as “righteousness,” speaks to the personal integrity and right relationships that should accompany justice. As we consider our vote, we must ask whether the policies we support promote true righteousness—justice that honors God and respects human dignity.

In Amos 5:24, we hear the call: “Let justice roll down like waters, and righteousness like an ever-flowing stream.” As we cast our ballots, our desire should be for a justice that continually flows from the throne of God, transforming society—not merely temporary, surface-level reforms.

2. Distinguishing Biblical Justice from Secular Social Justice in Politics

As election campaigns talk of justice, equality, and reform, we must distinguish between the biblical concept of justice and the popular ideas of social justice being promoted today. While some political causes align with biblical principles, others fall short of the full vision of justice outlined in Scripture.

• Outcome Equality: Secular social justice often emphasizes the idea of outcome equality, seeking to guarantee equal results rather than equal opportunities. This can lead to policies that ignore merit or personal responsibility. In contrast, biblical justice is concerned with fairness in process and opportunity, allowing individuals to flourish according to their God-given gifts.

Deuteronomy 16:19–20 ESV

You shall not pervert justice. You shall not show partiality, and you shall not accept a bribe, for a bribe blinds the eyes of the wise and subverts the cause of the righteous. Justice, and only justice, you shall follow, that you may live and inherit the land that the Lord your God is giving you.

Leviticus 19:15 ESV

“You shall do no injustice in court. You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor.

• Group Identity vs. Individual Dignity: Many justice movements today focus on group identity—whether racial, economic, or gender-based—often at the expense of individual dignity. The Bible, however, teaches that every person is made in the image of God

Genesis 1:27 “So God created man in his own image, in the image of God he created him; male and female he created them.”

and deserves justice based on that intrinsic worth, not because of group affiliation. As we vote, we must look at whether policies respect the dignity of every individual rather than simply elevating certain groups over others.

• Moral Relativism: Some political agendas advocate for justice defined by cultural norms rather than eternal truths. Psalm 89:14 reminds us that “righteousness and justice are the foundation of Your throne.” Biblical justice is not subject to the whims of societal change but is grounded in God’s unchanging nature. As we evaluate candidates and policies, we must ask: Do they reflect God’s standards of righteousness, or are they built on shifting human ideas?

When we vote, we are making a statement about the kind of justice we believe in. Does it align with God’s absolute standards, or does it follow the relativism of our culture? This is a crucial question for every believer to consider.

3. The Integration of Justice, Mercy, and Humility in Election Decisions (Hesed and Anavah)

Micah 6:8 intertwines justice (מִשְׁפָּט, mishpat) with mercy (חֶסֶד, hesed) and humility (עֲנָוָה, anavah), offering us a clear framework for how to live and engage with the world around us, especially during an election.

• Mercy (חֶסֶד, hesed): Often translated as steadfast love or compassion, hesed ensures that justice is not cold or punitive but is filled with grace and compassion. As we vote, we must consider how mercy is reflected in the policies we support. Are they punitive or redemptive? Do they seek restoration and healing, particularly for those who are most vulnerable in our society?

• Humility (עֲנָוָה, anavah): Walking humbly with God means recognizing our own limitations and dependence on Him. It is easy to become self-righteous in our political opinions or to believe that one party or candidate has all the answers. But humility calls us to approach our political choices with an open heart, seeking God’s will above all. Our pursuit of justice in the public square should never be motivated by pride or vengeance, but by a deep humility before God.

Justice, mercy, and humility are essential guides as we engage with the political process. They keep us from falling into the traps of pride, division, and bitterness that often characterize election seasons.

4. Living Out Biblical Justice through Civic Engagement

How, then, do we live out biblical justice in this season of elections and political discourse?

• Advocacy Rooted in Biblical Truth: As believers, we are called to advocate for justice, but our advocacy must be grounded in biblical truth, not simply popular opinion. In Isaiah 1:17, we are told to “learn to do good; seek justice, correct oppression; bring justice to the fatherless, and plead the widow’s cause.” This means that as we participate in the democratic process—whether through voting, activism, or public discourse—we must always filter our decisions through the lens of Scripture, seeking to bring about justice that reflects God’s righteousness.

• Service and Long-term Empowerment: Biblical justice is not about short-term fixes or handouts. Instead, it seeks to empower individuals and communities to thrive. As we evaluate political platforms, we should support policies that promote long-term human flourishing, recognizing that justice is about enabling people to fulfill their God-given potential. Programs that focus on education, job creation, and community development often align with this biblical vision.

• Prayerful Discernment: Finally, as we approach the voting booth, we must engage in self-examination and prayer. Proverbs 3:5-6 reminds us to “trust in the Lord with all your heart, and lean not on your own understanding; in all your ways acknowledge Him, and He will make your paths straight.” As we weigh political issues, we must acknowledge our dependence on God’s wisdom, asking Him to guide us in making choices that reflect His heart for justice, mercy, and humility.

Conclusion

As this election approaches, our role as Christians is not to align ourselves blindly with any political party or movement but to align ourselves with God’s vision for justice. True justice is not merely about passing laws or policies—it is about transforming hearts and communities to reflect God’s righteousness.

Micah 6:8 calls us to live a justice that flows from God’s heart, enacted with mercy and pursued with humility. As we engage in the political process, let us do so with these principles in mind. Let our votes, our advocacy, and our public witness reflect the justice of the Kingdom of God.

Let us be known not for following the political tides but for standing firm in the justice of our Creator, for His glory and the good of all people.