Many Christians only reluctantly involve themselves in politics since
it can feel as if the whole thing is pretty dirty. The one motivation that can
propel them into it is a sense of social justice. In other words, a feeling of
sympathy for persons in society who feel disenfranchised to the point they
believe their voice is not heard and/or they lack the opportunities that others
have. The popular level source, Wikipedia, defines “social justice in this way:
Social justice is
the fair and just relation between the individual and society. This is measured
by the explicit and tacit terms for the distribution of wealth, opportunities
for personal activity and social privileges. In Western as well as in older Asian
cultures, the concept of social justice has often referred to the process of
ensuring that individuals fulfill their societal roles and receive what was
their due from society. In the current global grassroots movements for social
justice, the emphasis has been on the breaking of barriers for social mobility,
the creation of safety nets and economic justice.
The attentive follower of Jesus should notice
something conspicuously absent from this definition of “social justice,” namely
any connection to God’s perspective on the subject. This should cause us all to
pause, take a step back, and look more carefully at just what social justice is
in the eyes of God. Two factors should motivate us in this direction.
1.
Jesus Followers Are Citizens Of A Political Entity Out Of This World
In Philippians 1:27 Paul informs us that part
of our Christian ethical responsibility is this: “Conduct yourselves as
citizens in a manner that is in keeping with the gospel of Christ” (my own
translation). The verb translated as “conduct yourselves as citizens” is politeuomai.[1]
I believe Paul chose to use this word in
part because in Philippians 3:20 he uses a related noun when writing: “For our
citizenship (politeuma)[2]
continually exists in heaven” (my own translation). It is as a result of what
Christ has accomplished in our behalf and applied to us—as announced in the
gospel—that we are citizens of heaven and so we should be reasonably consistent
with the reality we are new people who can carry out God’s will (see Phil.
2:12-13), and yet, when we don’t we can confess our sin, be assured we are
forgiven, pick ourselves up, and keep going. The main point of significance
here is that as citizens (or political entities) of heaven we should be able to
follow God and what he wants as citizens in this world—even though this side of
heaven it will not be perfect.
It would be poor Bible interpretation if I
said that since our word “politics” is derived from this word family Paul uses
in Philippians, that therefore the apostle here is talking about politics as we
normally think of it today. That is not my point. What I am getting at is that we
are to think of ourselves as citizens of heaven who can represent our heavenly
King in this world at citizens. At the very least what Paul’s line-of-thought
should move us to do is to define what a good citizen does from God’s
perspective.
This leads to the second factor that should
motivate us to define social justice from God’s perspective.
2.
Social Justice Is Defined In The Bible As That Which Is In Line With God’s Way.
In Jeremiah 5:4-5 “the way of the LORD” is parallel to “the justice of their God.” What
is implied here is that Judah, who had broken covenant with God, turned from
doing his will, and thus were deserving of divine judgment, had ignored
justice, which is also seen as in keeping with the manner of life (the way) which
God wills a person to practice. The word for “justice” here is mishphat, a term that speaks of that which is in
keeping with law, a judgment or pronouncement in other words that fits with God’s
will.
In Matthew 12:18, 20 the same word the Greek
translation used in Jeremiah 5:4-5 for “justice” (krisis)
is used to speak of what Jesus, the Lord’s servant, will do: “…he will proclaim justice to the Gentiles…until
he brings justice to victory; and in his name the Gentiles will hope.” The word
here also appears to refer to that which is in keeping with God’s will, what he
has pronounced about what will happen. More specifically, the servant of the
Lord pronounces God’s will to save the nations in a way that is in keeping with
his character.
The point I want to draw out in each instance
is justice is defined by God’s character and his will that emerges from his
character. What this means is that just because a group of people feel as if
they are “underdogs” in society and are being treated in ways that are not
right and they want things to be made more equal, does not necessarily mean
that to take up their cause in the ways they desire for the purposes they
desire is “social justice,” at least in a way consistent with the Bible.
For example:
· (1) It would
be biblically just to advocate in behalf of a lesbian co-worker who is being
singled out by your employer and treated in a harsh manner or in a way that
does measure up to the truth (she is a good worker, but not treated as such).
However, it would not be true biblical justice to advocate for that same
co-worker’s ability to be “married” to her lover, since this is antithetical to
God’s will (e.g. Rom. 1:26-27; 1 Cor. 6:9).
· (2) It would
be biblically just to help a neighbor who is poor stay in their apartment, find
a job, and be able to work at that job in a manner that can help them become responsible
and self-sufficient. It would not be true biblical justice to petition your
city council to remove property from someone else without just cause and to
give it to your neighbor, nor would it be just to seek to help them in a manner
that encourages them to be irresponsible and not to be employed—all of which
are antithetical to God’s will (cf. Exodus 20:15; Eph. 4:28; 2 Thes. 3:10).
· (3) It would
be biblically just to stand up in behalf of minorities in your city who are
being treated in a manner that is not in keeping with their true character and
conduct—and this simply because of their skin color and/or ethnic background.
However, it would not be biblical justice to encourage them to riot and to loot
businesses after a police shooting of a minority citizen, and also to make false
accusations against police officers out of hate—as if the end justifies the
means. All of this is antithetical to God’s will (e.g. Exodus 20:15-16; Eph.
4:31-32; 1 Thes. 5:15).
It is wonderful and right to be propelled
into the political process by an interest in social justice. However, in our
current climate, it is imperative as Jesus followers we be precise about what
that entails, or we might not only end up displeasing and dishonoring God, but
hurting the very people we are attempting to help. After all, God’s will is not
only for his glory, but also for our good (Dt. 10:13)!
[1] This verb is used only one
other time in the New Testament—Acts 23:1—where it connotes the conducting of
one’s life.
[2] This is the only time this
noun is used in the New Testament. A related noun that also means citizen (polítēs) is used in Luke 15:15; 19:14;
Acts 21:39. This word group may be derived from polis (“city”) and so originally denoted one who is a citizen of a
particular city.
