(Continued from yesterday’s excerpts from pastor/author Kevin DeYoung’s recent post …)

Earlier this year, DeYoung also went through seven common Scripture passages that are often used to support notions of “social justice” in secular society. He shows how such texts can’t be taken out of the context of God’s redemptive history and used for mere social improvement, and addresses many truths about what Scripture actually does say.

My contention is that these passages say more and less than we think, more about God’s heart for justice than some realize, and less about contemporary “social justice” than many imagine.

And my wish is that DeYoung will sometime adapt this series into a book.

Seven Passages on Social Justice (1)

Isaiah 1: Can we take God’s condemnation of Judah then and apply it to our society now?

Seven Passages on Social Justice (2)

Isaiah 58: Does Scripture support stopping perceive wealth inequities as “social justice”?

Seven Passages on Social Justice (3)

Jeremiah 22: Whom did God critique — Judah’s rulers, or all Judah’s people? If so, what for?

Seven Passages on Social Justice (4)

Matthew 25:31-46: When Jesus describes caring for “the least of these,” who does He mean?

(If you read any of these columns, read this one. It’s the first place I heard it clarified, with Biblical balance yet careful exegesis, that “the least of these” has a more-specific meaning.)

Seven Passages on Social Justice (5)

Amos 5: Back in the Old Testament — who defines real “justice,” God or modern-day activists?

Seven Passages on Social Justice (6)

Micah 6:8: Does Scripture here vaguely endorse improving society, or outline specific injustices?

Seven Passages on Social Justice (7)

Luke 4:16-21: Did Jesus claim He came to Earth to focus on “the materially destitute and the downtrodden […] to bring the year of jubilee to the oppressed […] to transform social structures and bring God’s creation back to shalom” (as opposed to that whole dying-on-the-Cross business)? Or did He mean something else here: not helping the downtrodden achieve justice in this world, but sinners to awake from their spiritual death and delight in Himself?

Time for a seasonal issue. Ho, ho, ho! Does the Bible say it’s wrong to have Christmas trees?

Some of you are now squinting and maybe laughing at the thought. Others are nodding, having heard this belief from someone or somewhere. Maybe other readers are agreeing soberly and very seriously that yes, the Bible does have a verse that forbids dressing up a tree indoors.

My hope is not to offend anyone, especially those in the third group. Also, God forbid I should actually tempt you to do something that truly would violate your conscience. Romans 14 and 1 Corinthians 8 keep me from doing that.¹

What this piece won’t address is two things:

• Whether Christians or the Romans truly started Christmas.
• Whether a Christmas tree or other traditions are pagan in origin.

Perhaps a future column could address these issues, from historical and personal perspectives. Rather, the specific question is: does the Bible actually condemn decorating a Christmas tree?

Ye have heard that it was said …

It’s wrong to have and decorate a Christmas tree (Jeremiah 10: 1-5).

AKA: Having a Christmas tree could be like having an idol.

Figure A:

A Christian family, citing concerns about acting or appearing like the world, decides not to have a Christmas tree with their annual December tradition. They may give gifts, sing carols, or even have an Advent wreath or Nativity scene, but the Christmas tree is out. We don’t want to base things around an object that is like an idol, they explain. Jesus is the reason for the season.

Figure B:

One wonders what Jeremiah, if he were alive today, would say about all the Christmas trees that now decorate our Christian homes and Christian churches? Would he sound a similar alarm like he did among the ancient Jewish population in Jerusalem? He probably would.²

What’s the truth in this?

Materialism, stress, shoppers rushing home with their treasures, silver bells, etc., are definitely not the reason for the season. Jesus is. It would be wrong to assure people that holiday traditions are fine and good without also saying they can be corrupted. Surely for some people, a Christmas tree can be something that distracts from His incarnation as a human baby.

What’s the lie in this?

But is Jesus only the reason for the season? Isn’t He also the reason for everything? Could everything include an evergreen tree decorated with bright lights, bows, ornaments? Is such a thing a “creation” of the devil or the world? Or can they only twist good things God has made?

Many people in effect “worships” things like cars, food, a job, a marriage, family members and friends, even a church. Should Christians give up on all such good things, created by God? Yes, they can be twisted. But we know humans themselves are twisted — though created as good, human nature is corrupted by sin (Romans 2-3) and even Christians still struggle with remnants of their sinful nature (Romans 6, 1 John 1:8). Christians aren’t told to avoid all other humans.

But all that may not matter if Jeremiah really and specifically condemned Christmas trees. . . .

What’s the Word?

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