True or false prophesy (Micah 3:5-12)

Unlike many Southeast Asian countries, there is no serious corruption in Hong Kong. Among 174 countries, Hong Kong is ranked 13 by International Transparency in 2010. This is something that we should be proud of and endeavour to maintain. Thus, Micah 3:5-12 is relatively alien from our experience, for ‘no judge would ask for bribe, no priest would ask for price and no prophet would ask for silver’ (3:11). If so, what is the meaning of the text for us? Apart from the issue of bribery, the peace prophets are condemned, for they proclaim God is with them, and evil would not come upon them (3:11). In fact, what the peace prophets have said is not completely wrong, because Micah speaks these words (3:5-12) probably around 711 or 701 BC, and Jerusalem continues as it is for another hundred years (the destruction of Jerusalem was in 587 BC). Ironically, Micah is the ‘false’ prophet, for his prophecy is never realized both in his life and his contemporaries. In modern word, Micah is a terrorist, for he creates public anxiety. However, what the experience of Micah tells us is a true prophesy is not just depended upon its fulfillment, but whether the content of the prophesy is about truth. In other words, it is not the fulfillment makes the prophesy true, but it is the truth that makes prophesy true.

In Micah prophesy, truth is more than to let what true and false as what they are, but also it is against any distortion of the upright (3:9-10). Politics is commonly understood as a matter of balance of power, and therefore, compromise is the norm in politics. In politics, it is procedural justice that matters, not truth. This is why it is lawful that Hong Kong does not have universal suffrage although we are mature enough. In the case of whether the overseas domestic helper has the right of abode in Hong Kong, the government has the right to appeal to the Court of Appeal, and even if it is lose, the government still has the right to request the National People’s Congress to interpret the Basic Law. We do not know what the final decision will be, but the right of abode of the overseas domestic workers is basically about equality more than a matter of the correct interpretation of law. We ask why the expatriates working as teachers, bankers and doctors have the right of abode, but not the overseas domestic workers. Is it job discrimination? I am aware of the possible consequence of the right of abode granted to the overseas domestic workers, but we law can violate truth.

Truth is to uncover the sacrifice and violence behind the prosperity and peace. Micah condemns ‘the one building Zion with blood and Jerusalem with perversity’ (3:10). The Gini-coefficient figure in Hong Kong is 0.53 in 2006 which means the great unequal distribution of wealth. In fact, we have more than a million people living in poverty even though the government refuses to make a poverty line. We are pleased that the minimum wage is applied to Hong Kong finally. However, this is not enough, for the economic injustice is found elsewhere. A recent case of 795阿信屋 has reflected the problem clearly. According to the report, 795阿信屋 sells a can of coke below the suggested price, but this irritates the Coke. As a result, the Coke decides not to supply its products to 795阿信屋. The report continues to say that the decision of the Coke is under the pressure from some big customers, for their income may be affected due to 795阿信屋. I do not know how true the report is, but there are a lot of similar cases. For instance, some providers are pressurized to reduce their price by some big customers. If they do not submit to the request, their products would not be placed in a good display. This is what they call上架費. What these big customers are doing is not for the benefits of the consumers, but rather they are big enough to control the market. Since law on the combat against monopoly in Hong Kong is still under discussion, both consumers and small businesses continue under economic violence. Economic sphere is not simply about the mechanism of demand and supply, but is under the power in what Hong Kong is called 地產霸權.

In 3:8, Micah says, ‘I am filled with power, with the spirit of the Lord, and with justice and might, to declare to Jacob his transgression and to Israel his sin.’ What is the voice and action of the church in all these issues? I am sorry to say that our message of eschatology is more inclined to either a form of escapism or a personal conversion, no address to injustice. Some of the churches may speak up against homosexuality and gambling, but they become silence to the issue of the right of abode of overseas domestic workers and economic injustice. Is the latter too political? Is the latter too complicated? Is the latter not the business of the church? Perhaps, it is not the church apolitical, but too political so that the church knows what to address and what not to address.

Today is the election of Christian representatives in the committee of the election of the chief executive of Hong Kong. Some consider that this is the opportunity for the church to practice social responsibility, but some consider that this is basically injustice, for Christians should not have extra privilege in this matter. I do not have an answer for you in this matter. Perhaps, this is the right time for the church to rethink its role in the light of Micah.