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.
Isaiah 1: Can we take God’s condemnation of Judah then and apply it to our society now?
Isaiah 58: Does Scripture support stopping perceive wealth inequities as “social justice”?
Jeremiah 22: Whom did God critique — Judah’s rulers, or all Judah’s people? If so, what for?
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.)
Amos 5: Back in the Old Testament — who defines real “justice,” God or modern-day activists?
Micah 6:8: Does Scripture here vaguely endorse improving society, or outline specific injustices?
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?