Our Hope, God's Passion?

Hope is the expectation that something desired will be attained. A young man hoping to play test cricket will take every opportunity to hone his cricketing skills, making this his main priority. Other things will be sacrificed in order to give him the best opportunity of achieving his goal. Hope for a better life may motivate those living with poverty and oppression to seek refuge in a foreign land, regardless of the danger and hardship faced in the journey. The promise of Christ’s return and the earth made new is God’s offer of hope for the world. Our understanding of this hope will largely determine the nature of our mission.

While the poor, oppressed and marginalised may hope for something better, what of those who “are rich and increased in goods?” (Rev. 3:17, KJV[1]). Is the hope of seeing Jesus face to face and of being reunited with loved ones a simply added value to their already comfortable existence? While these things are promised, they are a consequence, not the substance, of the Kingdom.

Both the rich man and Lazarus the beggar lived with hope. At death Lazarus was carried to Abraham’s side. The rich man’s hope, however, was unrealised. At death, he was buried in hell. In life he had failed to heed the instruction of “Moses and the Prophets,” or, as we describe it, the Old Testament[2].

A Biblical hope is founded in the reality of God and is promised to those who earnestly desire to be like Him. The psalmist declares “Righteousness and justice are the foundation of your throne” (Ps 89:14, 97:2). A righteous God loves justice (Ps 99:4). He delights in “kindness, justice and righteousness” (Jer. 9:24), attributes He looks for in His people. It is the “just” He loves, and the righteous who “will inherit the land” (Ps 37:28,32). Good is promised to those who conduct their affairs justly and generously (Ps 112:5).

God “defends the cause of the fatherless and the widow, and loves the alien, giving him food and clothing” (Deut. 10:18). “The righteous care about justice for the poor, but the wicked have no such concern” (Prov. 29:7). This is more than charity. Christianity, and Christians, must challenge the social and political structures that disregard the rights of the poor and oppressed, entrench poverty, and favor the rich and powerful. “Seek justice, encourage the oppressed. Defend the cause of the fatherless, plead the case of the widow” (Is.1:17).

Mozambique, one of the world’s cheapest sugar producers, finds it difficult to compete on the global market. The European Union, one of the most expensive producers, has around forty percent of the market. Subsidies to farmers in rich countries coupled with tariff barriers cost developing countries double what they receive in aid[3]. Some multi-national corporations minimise production costs through the exploitation of third world labor. Wages are insufficient to provide the basic necessities of life, health and safety standards ignored, and individuals who agitate for better pay and conditions may be imprisoned[4] [5]. Global corporations erode the power of democratically elected governments[6]. International trade agreements under the auspices of the Word Trade Organisation (WTO) are legally binding on countries. Local laws to protect health, safety and the environment can be overturned on appeal to the WTO. For example, European restrictions on the import of American and Canadian beef owing to high hormone levels were ruled to be an unfair barrier to trade[7].

Our understanding of justice as Christians must be founded in the Bible, not the laws of the land. The prophet Isaiah declares woe on those “who make unjust laws” that deprive the poor and the marginalised of their rights (Is. 10:1,2). The Old Testament, with its emphasis on justice for the poor, forms Christianity’s ethical foundation. The New Testament emphasis on personal salvation does not disregard the need for justice. Injustice is a consequence of sin. Jesus came to restore God’s image and likeness in humanity so that justice will again rule the earth. James warns “rich oppressors” (Jas 5:1-6). It is “with justice” that Jesus “judges and makes war” (Rev. 19:11).

Early in His public ministry Jesus announced His mission in words that reflect Isaiah 61:1,2: “The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight to the blind, to release the oppressed, to proclaim the year of the Lord’s favor” (Lk. 4:18,19)

“Isaiah is appropriately called the Messianic prophet”[8]. The promised Messiah will “bring justice to the nations” and not “be discouraged till he establishes justice on earth” (Is. 42:1-4, see also Is. 9:7; 11:4; 32:1,6; 51:4,5).

Our lives are shaped by the things we hope for. If our hope is for material prosperity and security, the more we have of this the more contented we’ll be. If justice is our passion we will not be silent in the face of injustice. We will share God’s passion for fallen humanity. In love we will warn the unjust of God’s coming judgement. We will extend to the unjust God’s offer of grace. And we will proclaim to the world, in word and with action, the just principles of His kingdom.

God has a passion for justice. He offers the world the hope of a just future. What do we hope for?

Ken Marsh, Feb 2003

---

[1] Unless indicated otherwise, all Biblical references are taken from the New International Version, 1984, International Bible Society. KJV indicates quotes from the King James Version.

[2] The NIV Study Bible. Zondervan Bible Publishers. Grand Rapids. 1985. Footnote, Luke 16:29

[3] Francis, B. (2002). Making a ‘Big Noise’ about Fair Trade. Harambee. Volume XI, Issue 4. November 2002.

[4] Kernaghan, C. (2001). Sweatshops. In Roddick, A., Ed. Take it personally. How globalization affects you and powerful ways to challenge it. Harper Collins. London.

[5] Bohle, P. & Quinlan, M., (2000). The occupational health and safety problem. In Bohle, P. & Quinlan, M., (Ed.), Managing Occupational Health and Safety: A Multidisciplinary Approach. (2^nd Ed.) MacMillan. Melbourne.

[6] Suter, K. (2000). In Defence of Globalisation. UNSW Press. Sydney. p.p. 18,19.

[7] Ranald, P. (2002). Trading Away our Water Rights. Harambee. Volume XI, Issue 3. September 2002.

[8] Seventh-day Adventist Bible Commentary, The. (1955). Volume 4. p.91. Review and Herald Publishing Association. Washington.

Will the Real Jesus Please Stand Up

We say we are a people of hope. Other belief systems would also argue they offer people hope. The Eastern mystic longs for release from the constraints of a physical existence to a future of eternal bliss in a spiritual realm. How is the hope we offer different to that of other worldviews?

Our salvation story is grounded in the reality of the relationships found in the Creation account of Genesis 1-3. Christians are not promised a future eternity where disembodied spirits float around in a permanent state of bliss or sit on clouds playing harps – if, in fact, disembodied spirits can hold harps. Our hope is expressed in 2 Peter 3:13: "… we are looking forward to a new heaven and a new earth, the home of righteousness". In the Old Testament righteousness and justice go hand in hand. They are at the foundation of God's throne (Ps 89:14; 97:2). A righteous God loves justice (Ps 99:4). He delights in 'kindness, justice and righteousness" (Jer 9:24). It is the righteous who will inherit the land (Ps 37:29). "The righteous care about justice for the poor, but the wicked have no such concern" (Prov.28:7).

Sin destroyed the right relationships that existed in Eden. Eventually God delivered the Israelites from the oppression and injustice of Egypt to establish them as a beacon of righteousness to a world in darkness (Deut.4:5-8). Israel's failure to uphold the principles of justice enshrined in their Covenant with God resulted in their expulsion from the Promised Land. Despite Israel's failure God continued to hold out the promise of one who would bring justice to the nations (Is. 9:7; 11:4; 32:1; 42:1-4; 51:4,5).

Jesus announced his mission to the world in words that reflect Isaiah 61:1,2: "The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight to the blind, to release the oppressed, to proclaim the year of the Lord's favor" (Lk. 4:18,19). Jesus had the highest regard for the Old Testament, which was know in His day as the Law and the Prophets. Jesus claimed He was the fulfillment of the Old Testament Scriptures. Heaven and earth may pass, said Jesus, but the smallest point of the Law will remain until all is fulfilled (Mt 5:17). In John 5:39,40 Jesus rebukes the Jews for searching the Scriptures that testify of Him and yet failing to accept Him. In Luke 24 on two different occasions following His resurrection Jesus "explained to them [His disciples] what was said in all the Scriptures concerning himself" (Lk 24:27,44,45). Our hope today resides in this same Jesus, the promised Messiah who will rule the nations with righteousness and justice, thus restoring the harmony that existed between humanity and creation in the beginning (Ehp. 1:10; Col. 1:20).

The world cries out for justice. Economic inequality, trade laws that favor the rich and powerful, exploited labour forced to work in sweatshop conditions without the protection of health and safety legislation, refugees fleeing persecution with no one willing to grant them a home, children forced into prostitution, and child labour are just some of the symptoms of our sin-sick world. While the factors that contribute to global terrorism may be complex, I have no doubt that the hopelessness and despair created by poverty and the continued existence of Palestinian refugee settlements is a significant factor.

In the Old Testament disease, famine and bloodshed were the consequences of injustice. The spiritual condition of the people was reflected in the condition of the land. Perhaps the greatest injustice of our time is the wanton destruction of the natural environment. In the short term it is often the poorest and most powerless members of the human family who suffer the immediate consequences of the callous greed of others. In the long-term, future generations face a diminished existence as a result of the destructive ways of current generations.

In words that ring with relevance to the modern world, God spoke to ancient Israel through the prophet Hosea:

Hear the word of the Lord, you Israelites, because the LORD has a charge to bring against you who live in the land: "There is no faithfulness, no love, no acknowledgement of God in the land. There is only cursing, lying, murder, stealing and adultery; they break all bounds, and bloodshed follows bloodshed. Because of this the land mourns, and all who live in it waste away; the beasts of the field and the birds of the air and the fish of the sea are all dying" (Hos. 4:1-3).

Two things have not changed throughout the course of human history – the nature of God and the condition of the unregenerate human heart. Rebellion against God produces the same social and environmental consequences today as it did in the time of Hosea.

I am drawn to a Saviour who has a passion for justice and who offers the only lasting solution to the injustices of our world. I have great respect for those who through peaceful protest, organised campaigns, and their support for people and organisations working to alleviate injustice, seek to make the world a better place. Many of these fail to see the Church as relevant and I ask why. Is the Church seen as being more interested in maintaining the status quo? Are we as Christians too caught up in the service of consumerism? Or is the Christ we proclaim merely a pale reflection of the genuine and our message one of escapism? It is appropriate for the Church to relate prophecies such as those of Matthew 24 to world conditions as signs of the soon coming return of Jesus. We present the prophecies to appeal to people's anxieties and present Jesus as the way out. We make no clear connection between global conditions, our sin and the Christian mandate to work for justice. If we are to properly represent Jesus to the world we will follow the example of His ministry. Jesus worked to alleviate human suffering, challenged the unjust social, religious and political structures of His day, and preached the gospel of God's grace. To do less is to present a distorted, narrow picture of Christ. The gospel without a charter of social engagement is simply another form of escapism.

It is the Law and the Prophets that testify of Jesus Christ. These clearly articulate God's principles of justice. We can share our hope in Jesus in terms of his coming to reign with righteousness and justice and relate current social and environmental conditions to the consequences of our rebellion against God's principles.  This message, I believe, has relevance and urgency in its appeal to peoples of all nations to "Worship him who made the heavens, the earth, the sea and springs of water" (Rev. 14:7).

(March 2008)

Stewards of Creation

A recent CSIRO report anticipates average temperatures will increase six degrees over the next seven decades. As a consequence Perth, capital of Western Australia, may be uninhabitable by the year 2070. Within this same period one quarter of species now living may disappear. While the science of climate change is still debated we cannot escape the evidence that human activity is degrading the planet. Deforestation, air and water pollution, growing problems with waste disposal, soil salinity, loss of top soil and the depletion of fish stock are just some of the problems we face.

Christians are promised a ‘new heaven and a new earth (2 Peter 3:13 – see also Rev.21:1) *. On ‘the day of the Lord … the elements will be destroyed by fire, and the earth and everything in it will be laid bare’ (2 Peter 3:10). If the current order is to disappear is any involvement in environmental issues and action on its behalf a distraction from our core mission? Or, paradoxically, are mission and earth-care intimately linked?

The creation, as God spoke it into being, was an expression of His eternal will – that the earth teem with myriad life forms. Eleven times we read in Genesis 1 the words “Let there be …” or similar. The Contemporary English Version reads “I command …” Through Isaiah God says “he did not create it [the earth] to be empty, but formed it to be inhabited’ (Is.45:18). Mankind was formed from the same ground as the “beasts of the field and all the birds of the air” (Gen.2:7,19). We were created an integral part of this creation “to work it and take care of it” (Gen.2:15). Our origins are intimately linked to this planet. It provides our life support systems – environmental destruction is ultimately self-destruction. We look forward to the earth made new (Rev.21:1). Our past, present and future are all linked to this planet.

As a consequence of sin the earth was cursed, evidenced by “thorns and thistles” (Gen. 3:17,18).  Isaiah (7:23-25) and Jeremiah (12:13) also associate thorns with sin. Throughout the Old Testament the state of the land reflects the people’s spiritual condition. Sin, including bloodshed (Nu.35:33), improper sexual conduct (Lev.18:1-27) and idolatry (Jer.3:9) defiles, or pollutes, the land. Fair treatment of the poor and the marginalised was a significant element of the Mosaic covenant. Faithfulness to it would bring material prosperity (Lev.26:1-13; Deut.28:1-14). The impact of sin would so affect the physical environment that it would cease providing life’s basic essentials (Lev.26:19,20; Deut.28:22-24; 2 Chr.6:26,28; 7:13). 

In words that reflect the state of the world today the prophet Hosea declared to Israel: 

There is no faithfulness, no love, no acknowledgement of God in the land. There is only cursing, lying and murder, stealing and adultery; they break all bounds, and bloodshed follows bloodshed. Because of this the land mourns, and all who live in it waste away; the beasts of the field and the birds of the air and the fish of the sea are dying. (4:1-3)

  

Isaiah has a similar message, this time in a global context. In chapters 13 to 23 he pronounces God’s judgements on Israel’s neighbors.  As a consequence of sin:

The earth dries up and withers, the world languishes and withers, the exalted of the earth languish. The earth is defiled by its people, they have disobeyed the laws, violated the statutes and broken the everlasting covenant. Therefore a curse consumes the earth; its people must bear their guilt. Therefore the earth’s inhabitants are burned up, and very few are left. (24:4-6)

The same social conditions that God condemned through the Old Testament prophets still exist – indifference to the plight of the poor, exploitation of the weak and the accumulation of wealth and power in the hands of a minority. Short term economic objectives and the pursuit of ever-increasing standards of living evidenced by the accumulation of material possessions is placing severe strain on the ability of planet earth to support its inhabitants. Paul describes a suffering creation looking forward to the time it “will be liberated from its bondage to decay and brought into the glorious freedom of the children of God” (Rom.8:19-22). Christ came not only to restore God’s image in humanity, but to redeem the creation that had been lost by Adam’s sin (Eph.1:10; Col.1:20).

Central to the book of Revelation is the universal struggle between good and evil. Through his two agents, the sea beast and the earth beast, the dragon exercises his usurped authority over the earth (Rev.13:1-17). Against this background an angel is seen “flying in mid-air” calling on the people of earth to “Worship him who made the heavens, the earth, the sea and the springs of water” (Rev.14:7). This angel is followed by another who proclaims the fall of Babylon (v.8). God’s people are later called out of Babylon (Rev.18:4), “The woman … that rules over the kings of the earth” (Rev.17:5,18).

Jeremiah described Babylon as a land of idols (50:2); an arrogant, oppressive power that defied God (50:16, 29-33); one that practiced violence and bloodshed (51:35). Ezekiel describes her as “a land of merchants” (16:29), a “city of traders” (17:4) and “the most ruthless of nations” (30:11). Babylon is destructive of all creation. She is condemned for her destruction of lands and animals (Hab2:17); a “destroying mountain” that “destroys the whole earth” (Jer.51:25). “Even the pine trees and cedars of Lebanon” rejoice at her destruction (Is.14:8).

True worship acknowledges God’s power and authority based on His acts of creation and redemption. Before He can recreate the harmony that existed between humanity and the creation in Eden He must first restore in us His image and likeness. To complete the work of redemption God must first destroy those who, by their continued rebellion against the principles of justice and compassion contained in His law have destroyed the creation (Rev.11:19).

True worshipers stand in sharp contrast to those who remain loyal to the destructive ways of Babylon. How would we respond if vandals destroyed the Mona Lisa or some other great work of art? How would we feel if something we had worked hard to create that gave us a deep sense of satisfaction was needlessly destroyed? How can we sit idly by while the greatest piece of artwork ever created is ruthlessly destroyed?

True worshipers find security in their Creator and self-worth in His sacrifice, not in the accumulation of wealth, possessions or power. When we pray “Our Father” (Mat.6:9) we acknowledge the shared ancestry of all humanity. God’s gift of Creation was meant for all His children. Paul likened the Church as a body. When one part suffers, we all suffer (1 Cor.12:26). Calvary show’s God’s concern for all of suffering humanity – a concern shared by His worshipers.

Calvary frees us to serve in the knowledge that God will provide for our needs (Mat.6:33; Luke 12:31-34). Freed from the necessity to accumulate we can practice generosity and simplicity of living. A lifestyle that is ecologically sustainable will preserve the treasures of creation for future generations and safeguard human well-being by ensuring all humanity have equal opportunity to share in creation’s bounties. When we are seen as responsible stewards of creation the world may take us more seriously when we invite them to worship the creator.

(April 2004)

* Unless indicated otherwise, all quotations are from the New International Version