Handout on the Bible’s Social Vision

I OLD TESTAMENT

A. The Torah

Exodus 6:6-7: “I am the Lord, and I will free you from the burdens of the Egyptians and deliver you from slavery...I
will redeem you with outstretched hand and with mighty acts of judgement. I will take you as my people, and I
will be your God.”

Covenant

“This covenant is not merely a contract between God and the Israelites, but rather is a loving relationship that
both God and the Israelites enter and commit into…” “The commandments and laws that the Israelite
community set up are thus not the laws and rules of a monarchical God who wishes to simply rule over all of
creation, but rather is the response of the people upon entering into a relationship with a God of love and
justice.”

Contract
1. A binding and legally enforceable agreement between two entities
2. Human response is compliance because of rewards or punishments
3. Can be individualistic and reductionistic (What is in it for me? What do I get out of this?)
4. Focus is on the fulfillment of obligations and duties; this can be broken if the other party does not do its part
of the responsibilities

Covenant
1. An agreement between two unequals, initiated by God through grace, and not negotiated
2. Human response is obedience out of gratitude and love
3. A binding and enduring relationship of mutual loyalty and care
4. Focus is on relationship, with the emphasis being on mutual belongingness and enduring responsibility, even
when the members are unfaithful

GREAT REMINDERS:

“First, the ten commandments point to the importance of love and care for God and neighbor. The
commandments should be understood in terms of love rather than a monarchical command. According to
George Mendenhall, more than “commandments,” the decalogue can be understood more as “commitments.”

“Second, as a corollary to the first, these commandments also emphasize justice. The commandments show
that God is a God of justice, and that knowing God is inseparable from doing justice. Justice is a grateful response
and the very essence of God who is and what God wants from people.”

IN SHORT:
The Israelites should NOT allow oppression and slavery to once again happen to their community, or even to
those outside their community: “you shall not wrong or oppress a resident alien, for you were aliens in the land
of Egypt” (Exodus 22:21). Walter Bruegemann describes this as an economics of equality, a politics of justice,
and a religion based on God’s freedom, compassion, and steadfast love and fidelity. The people of Israel were
freed from oppression and slavery, and freed for community, justice, love, and equality.
B. The Prophets

Amos 5:10-12, 21-24: “They hate the one who reproves in the gate, and they abhor the one who speaks the
truth. Therefore because you trample on the poor and take from them levies of grain, you have built houses of
hewn stone, but you shall not live in them; you have planted pleasant vineyards, but you shall not drink their
wine. For I know how many are your transgressions, and how great are your sins – you who afflict the righteous,
who take a bribe, and push aside the needy in the gate… I hate, I despise your festivals, and I take no delight in
your solemn assemblies. Even though you offer me your burnt offerings and grain offerings, I will not accept
them; and the offerings of well-being of your fatted animals I will not look upon. Take away from me the noise
of your songs; I will not listen to the melody of your harps. But let justice roll down like waters, and righteousness
like an ever-flowing stream.”

The Gist

The task of the prophet was two-fold: it involved both criticizing the current situation, as well as energizing and
engaging the people to imagine an alternative. Many of the prophets (Jeremiah, Isaiah, etc.) will speak of
particular horrifying events that will befall Israel as consequences of their sins and of turning away from the
covenant; however, the prophets will also speak of an alternative day of restoration and hope, should Israel
choose to heed the covenant once again.

The Wisdom Literature

The book of Proverbs, chapter 1, verses 10-15 warns against those who would join in with sinners who wish to
harm others; chapter 8 also describes how closely wisdom and justice are related, with wisdom walking along
the path of justice in verse 20. Chapter 20 highlights the need to heed the cries of the poor and is an important
part of business as seen in chapter 16. Chapters 14 and 22 also mention the importance of doing justice to
others.

II NEW TESTAMENT

A. The Gospels

Central to Christian faith is Jesus’ suffering, death, and resurrection, which is an important part of salvation
history. However, these events cannot be understood without understanding the ministry of Jesus. The ministry
of Jesus becomes a way for people today to understand what Jesus’ mission was, what he wanted to enact here
in this world, and what his values and priorities are.

There is so much that can be said about Jesus’ ministry and teaching. However, the chapter will focus on three
passages in particular:

1. The Inauguration of the Kingdom of God

MARK 1:14-15: “After John had been arrested, Jesus came to Galilee proclaiming the gospel of God: ‘The time
is fulfilled, and the kingdom of God has come near; repent and believe in the good news.’”

The Gist

Jesus now proclaims that the reign of God is here and that people can both rejoice but at the same need to
change their ways. Jesus both announces the good news of mercy, love, justice, and the reign of God, but at the
same time denounces the oppression, wickedness, and injustice of the time. He eats with the sinners and
proclaims God’s love for all.

Thus, Jesus’ message is an invitation to love and forgiveness, but at the same time entails conversion or
metanoia — a repentance to do the good and live according to the covenant.

LUKE 4:18-19: “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor.
He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go
free, to proclaim the year of the Lord’s favor.”

The Gist

Jesus references the Jewish Scriptures in describing the Kingdom of God, a reality that has already come, but is
not yet fully realized. It is also a very earthy kingdom — not an abstract state of “heaven” but a state on earth
where God reigns and creation flourishes. Jesus thus does not excuse earthly injustice by pointing to a “just
reward” in heaven; rather, Jesus sought to enact justice in his temporal space and time.

2. The Temptations of Jesus in the Desert

A common interpretation of the story is that Jesus was able to resist these temptations and thus we are to
emulate his rejection of sinning and worshipping Satan. Some would also interpret how even Satan can quote
Scripture, and thus to be wary of how Scripture and Tradition are used and understood in the moral life.

THE THREE TEMPTATIONS

1st – To Turn Some Stones into Bread (Luke 4:3-4)

The first temptation of turning bread into stone signifies a focus on material possessions, which in themselves
are not bad. However, Jesus makes the choice that simply using or having possessions are NOT the way to
genuinely work the Kingdom of God; instead, Jesus opts to focus on the importance of sharing what possessions
he has, particularly in the practices of table fellowship.

2nd – To Worship Satan for Glory and Authority (Luke 4:6-8)

The second temptation is the choice towards power. Again, power in itself is not bad; perhaps it might even
have been easier for Jesus to do his ministry if he had more power. However, history has shown that absolute
power can corrupt even those with the best intentions; thus, Jesus rejects the way of power, and instead walks
the way of service. Jesus’ ministry focused on service to others and especially the marginalized, epitomized in
his washing of the disciples’ feet at the last supper (John 13:1-17).

3rd – To Throw Himself Down from the Temple (Luke 4:9-12)

This temptation to prove himself is the temptation to prestige; and again, prestige on its own is not bad.
However, Jesus again rejects this way of prestige, and works instead towards solidarity with the people. He did
not wish to be “above” others with the elite but was always working to be with and caring for the multitude and
average person. “Solidarity is the social meaning of humility...humanity as solidarity is the foundation of a just
society.”
IN SHORT:

It is through discernment that Jesus himself also comes to reflect on and make sense of his ministry, with
sharing, service, and solidarity becoming the hallmarks of his ministry, rather than going the route of power,
prestige, and possessions.

3. The Final Judgement of the Nations

Matthew 25:35-36: “For I was hungry and you gave me food, I was thirsty and you gave me something to drink,
I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of
me, I was in prison and you visited me.”

The Gist

This passage is one of the clearest accounts of Jesus teaching about the final judgement, and what is expected
of those who seek righteousness. Jesus also again readily identifies himself with the poor who were fed, clothed,
given water or shelter, or cared for, rather than the rich and the powerful— “truly, I tell you, just as you did it
to one of the least of these who are members of my family, you did it to me” (Matthew 25:40).

4. Table Fellowship

It is through this table fellowship that Jesus disrupted Jewish society, earning the anger of the elite, but
welcoming all to the table. It was also this encounter with Jesus that allowed people to respond in kind with
hope and a radical conversion.

B. Epistles and Revelation and the Early Christian Community

ACTS 2:44-45 (JUSTICE): “All who believed were together and had all things in common; they would sell their
possessions and goods and distribute the proceeds to all, as any had need.”

ROMANS 1:16-17 (JUSTICE and righteousness): “For I am not ashamed of the gospel; it is the power of God for
salvation to everyone who has faith, to the Jew first and also to the Greek. For in it the righteousness of God is
revealed through faith for faith; as it is written, ‘The one who is righteous will live by faith.’”

James 2:14-26 (JUSTICE and right living): “James resonated with Amos as he made the case that it was not a
matter of how someone could be involved in justice matters and still be a Christian. Rather, real Christians
validated their Christianity by being deeply invested in matters of fairness, balance, hospitality, and social needs
— all justice matters.”

The Book of Revelation (JUSTICE)

The book itself focuses on resisting the structures that create exploitation and injustice, rather than explicitly
calling for concern for the widow, the orphan, and the stranger.

John paints the Roman empire in Revelation 17-18 as an empire that arrogantly makes itself equal to God while
maintaining its power through violence and an exploitative economy. In contrast, the new Jerusalem in
Revelation 21-22 is a contrast to the Roman empire, where land will no longer be taken away by the wealthy
and the powerful, and where corruption will be no more.