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.
(2nd 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.
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