Jerusalem – City of Blood • A Teaching from Micah | Messianic Teaching Injustice & Corrupt Politics

In this insightful Bible teaching from Founded in Truth Fellowship, speaker Matthew Vander Els delves into the powerful message of the prophet Micah concerning the city of Jerusalem. The teaching explores why Jerusalem, often considered the city of God and the city of peace, was also labeled the “City of Blood” by Micah. It examines the accusations leveled against the leaders and inhabitants of Jerusalem, highlighting their hypocrisy and the disconnect between their religious claims and their unjust actions.

The session begins with a welcome and an acknowledgment of the diverse backgrounds of the community, united by their love for the Word of God, the Sabbath, and their focus on the person of Yeshua (Jesus). The speaker humorously recounts an initial graphic intended to represent the teaching’s theme, which he felt resembled a movie poster, leading to a more minimalist design. This sets the stage for the core message drawn from the book of Micah, specifically chapter 3.

Micah’s prophecy focuses on three distinct groups within Jerusalem: the priests, the prophets, and the politicians. His accusations are direct and blunt, challenging the perceived holiness of the city and its people. Despite their outward displays of religiosity – wearing religious clothing and speaking religious language – Micah contends that they are the “worst of the worst” in their actions and interactions with the world. They perpetrate injustice while claiming to have God’s favor, a grave offense in God’s eyes.

Jerusalem was intended to be the city of God, a city of peace, and a representation of the Garden of Eden. However, it had become a place built on bloodshed and wickedness, where leaders despised justice and distorted what was right. The inhabitants were primarily concerned with their own profit, ignoring opportunities to help and support others unless it benefited them personally. This self-serving attitude had corrupted the very essence of what Jerusalem was meant to be – a place where God’s revelation and presence would emanate to the world.

The teaching draws a parallel to contemporary society, particularly American culture, where a “dog-eat-dog” mentality can be prevalent. Just as Jerusalem outwardly claimed to be a nation under God, people today might take on the identity of followers of God but pervert it for self-serving purposes. The speaker uses the analogy of “spray painting Jesus” on personal passions or desires to give them a false sense of divine ordination. When faced with the oppressed, marginalized, or those in need, the people of Jerusalem often ignored them, content in their belief that they were already good believers.

God’s disappointment with this hypocrisy is vividly depicted by the prophets. The people claimed that no disaster would befall them because they were followers of God. Yet, when faced with turmoil and crisis, their prayers went unanswered because their actions had made them enemies of God’s kingdom. The teaching poses a crucial question: can one be an enemy of God’s kingdom despite a passionate prayer life and dedication to certain commandments, if they fail to embody the true essence of God’s character, which is rooted in justice and compassion? The ultimate mission of the gospel is to bring God’s kingdom and restore the distorted creation back to its Eden-like state. Followers of Christ should have “Garden of Eden lenses” when viewing the world, seeing others as people in need of help and grace, rather than enemies.

To further illustrate the disconnect between outward appearance and inner reality, the teaching delves into the biblical narrative of the first city built by Cain. Following the murder of Abel, Cain, a wanderer, eventually built a city named Enoch. This act of building a city is contrasted with God’s “building” of Eve (woman) in the Garden of Eden, using the same Hebrew word “banah.” In the Garden, God built a helper (“ezer”) for Adam, signifying connection and life-giving potential. However, Cain built a city (“ir”), and named it after his son, symbolizing a lineage marked by violence, as exemplified by his descendant Lamech’s boastful song of slaughter. This wordplay highlights a tension: when humans build on their own, it often leads to something contrary to God’s intentions.

The narrative continues with other cities in the Bible, such as Babel, built out of pride and self-service, leading to God scattering its inhabitants. Sodom and Gomorrah are presented as cities whose outcry reached God due to their lack of hospitality, neglect of the poor and needy, and a desire to assert dominance over foreigners. The sin of Sodom was not solely about sexual immorality but encompassed pride, abundance of idleness, and a failure to strengthen the hand of the poor.

The story then shifts to King David and the establishment of Jerusalem. While David united the tribes of Israel and brought peace to the land, making him a figure synonymous with the messianic king, he was not without his flaws. David conquered Jerusalem, a well-defended Jebusite city, through a violent takeover, naming it after himself. The subsequent attempt to bring the Ark of the Covenant into Jerusalem reveals a disregard for God’s instructions on its transport, leading to Uzzah’s death. David’s anger at God and the eventual, albeit still unusual, entry of the Ark into Jerusalem with sacrifices at every six steps, paints a complex picture of a city seemingly blessed yet marked by human error and a potential for misinterpreting God’s will.

Despite the outward religious practices in Jerusalem, such as observing the Sabbath, singing praises, and offering tithes, the prophets like Micah exposed the deep wickedness within the people. This leads to the sobering conclusion that outward religious actions do not guarantee a right relationship with God if the heart is not aligned with justice, mercy, and love for others. The warning from the prophets is not directed at the pagan nations but at God’s own people, urging them to audit themselves and ensure they are not ignoring the cries of the oppressed or making excuses for inaction in the face of injustice.

The Bible’s narrative concludes not with the flawed earthly Jerusalem but with a vision of a new Jerusalem, a “garden city.” This new Jerusalem, described in the book of Revelation, is a place where the Lamb dwells, illuminated by God’s light, with open gates welcoming all nations. It features the tree of life and a river of living water, bringing healing to the nations. The speaker suggests that this new Jerusalem can be interpreted metaphorically as the people of God, those who have the Lamb (Jesus) dwelling within them and whose lives manifest God’s love, mercy, grace, and healing to the world. Instead of focusing on building their own “ir” (city) in a flawed manner, believers should allow God to build his “ezer” (helper, bride) within them.

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Application for Everyday Life:

• Self-Reflection and Auditing: Regularly examine your own actions and motivations to ensure they align with God’s character of justice, love, and mercy, rather than self-interest.
• Beyond Outward Religiosity: Recognize that outward religious practices alone are insufficient if they are not accompanied by a genuine commitment to justice and compassion for others.
• Responding to the Oppressed: Pay attention to the needs of the marginalized and oppressed in your community and actively seek ways to support them and stand against injustice.
• Avoiding Hypocrisy: Be mindful of any disconnect between your claims of faith and your daily interactions and decisions. Avoid “spray painting Jesus” on self-serving desires or actions.
• Embracing the “Garden City” Mentality: Strive to live with a perspective that reflects God’s intended creation, seeing others as individuals deserving of grace and extending forgiveness and mercy.

Micah 3 on Biblehub.com

Genesis 2 on Biblehub.com

Revelation on Biblehub.com