Examples abound of God’s justice at work in the world today – but they often prove as controversial as they did in the time of Jesus.
This week's news
The ‘Occupy’ campaign to buy up debt in order to cancel it gathers pace.
David Cameron reacts ‘strongly’ to events in North Africa.
Barack Obama uses Abraham Lincoln and Martin Luther King’s Bibles in his inauguration, and puts gays squarely on the agenda while Steve Chalke writes on the subject in Christianity magazine.
Israel holds its general election, with the question of the place of the Palestinians uppermost.
And the Bishop of Liverpool attacks the Government’s programme of cuts.
Reflection
Some Christians says that nothing can be done about this world until Christ returns: there is even a technical term for that belief: ‘pre-millenialism’. But this is not what Jesus says in the Nazareth synagogue: the ‘year of the Lord’s favour’ is now. God’s justice is at work in the world now, challenging the power of evil and setting people free. The New Testament is very realistic, however, about the world: the presence of God’s justice will often provoke a violent reaction. But it is a reaction that can never overcome or defeat God’s love.
The phrase ‘to proclaim release’ (v.18, cf. Isaiah 61.1) is a strong reminder of two verses in the Hebrew Scriptures: Jeremiah 34.8, which refers to the liberation of slaves, and Leviticus 25.10, the restoration of land to poor families in the Jubilee Year. In later synagogue lectionaries, where passages from the Law were read alongside verses from the Prophets, Isaiah chapter 61 is the prophetic comment on the jubilee legislation. While this relationship may not have been formalised as early as the time of Jesus, the link is already there. The reign of God cannot be separated from practical economic justice.
The synagogue congregation were delighted at the words of Jesus, believing that, as ‘one of their boys’ he was promising God’s liberation primarily for them. The Isaiah passage itself would have encouraged them to think like that; everyone would have known that the chapter went on to speak of the way foreigners would serve Israel (Isaiah 61.5). Jesus, however, contradicts that assumption (basing his teaching on other passages in the Hebrew Scriptures which speak of the integration of Gentiles into God’s plans). Far from his ‘own people’ having priority, Jesus makes it clear that God puts outsiders and foreigners first (vv.25 to 27). This provokes the violent anger of the people, who see this, not as God’s justice, but a denial of their rights and privileges.
Prayer
Give us the eyes to see where you are at work in our world today, Lord,
and give us the courage to join you there,
to share in your work of liberation and redemption.
In the name of Christ.
Amen.
Questions
How far does Europe’s neglect of areas like North Africa, other than when there are valuable natural resources to be exploited, create a fertile ground for what we then choose to call ‘terrorism’?
Jesus seems to think that justice requires that outsiders and foreigners must be given a central place in our society. How far is the current debate about Europe being dominated by the opposite desire – to keep foreigners out as much as possible?
Action
What is the one action in your local community that would most clearly demonstrate God’s justice today?
Young People
Recent studies at the Nottingham University Business School suggest that people find it easy to work together with others of the same faith, but not with those of a different faith. Is this true in your experience? If so why?
Peter West worked for 15 years with Christian Aid, and now lives in North Bedfordshire, with his wife Mary, trying to develop a small conference and study centre with the local church.
He recently co-editored Stories Worth Telling, written by a group of ex-Christian Aid workers, re-telling stories related to the Revised Common Lectionary. It is available, price £10, plus £2 p&p from 15, High Street, Wymington, near Rushden, NN10 9LS.
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