a psalm of un-timely justice

Psalm 37 is a justice Psalm.

It is not easy to categorize it within Walter Bruggemann’s famous and immensely schema of orientation, disorientation and reorientation. It seems at times to simplistically state (as orientation Psalms do) that God protects the righteous and judges the wicked. But it also acknowledges the present reality of injustice (like disorientation Psalms do). It also looks forward to a time of reorientation when ‘you will see’ with your own eyes the downfall of the wicked.

The Psalm comes from a seasoned David who has seen how justice and injustice play out. He says in verse 25, “I have been young, and now I am old.” Here is David who has learned the wisdom of the ages that simple retaliation and vengeance only does more harm. He packs this wisdom into two lines in verse 8:

Refrain from anger and turn from wrath;
    do not fret—it leads only to evil.

We live in a season of human history where culture seems to be really keen on speaking out against oppression and injustice, rooting out aggression even at the microscopic level. This, as I’ve said countless times, flows from a good and godly impulse that rightly judges and wants to respond righteously to evil, oppression, aggression and anything that harms.

Elsewhere in the Psalter, David will join in this justice party. Heck, he has plenty to say about injustice in this Psalm. The wicked borrow and don’t repay, while the righteous give and lend from a posture of mercy. The wicked plot against the poor. Injustice is always economic.

But in this verse, he takes a different tone. People are sometimes concerned about ‘tone policing’. Don’t tell me to calm down. Don’t tell me I can’t be angry. But here David is policing his own tone. Or better yet, the wisdom that only comes from years of experience has affected his tone.

Embarrassingly, we see an aged David speaking as though to the hot-headed young social justice warriors, gently coaxing them to not get too upset about such upsetting things. “Yes all this injustice really is evil. But don’t be angry. Don’t fret. Don’t get tied up in knots about this. That will only lead to more injustice and evil. Their downfall is coming. Just you wait. Their own sword used to harm others will come back on themselves.”

This is holy week, and I preached last Sunday on the story of Judas. My theory is that Judas thought he was doing the righteous thing. He, like so many, wanted a military Messiah to make Israel great again. He would have been frustrated with a Jesus who rallied the people only to suggest that they would counter oppression by ensuring that they themselves didn’t participate in or mirror it.

And that’s the great tragedy of evil responses to evil. They are counter productive. Victims take vengeance against their oppressors and soon become oppressors themselves. Their own sword turns back to pierce their own hearts.

God’s way is different. He works in an un-timely manner, as far as we are concerned. He waits for evil to break itself. He waits for us to stop fighting and surrender to the reality that our swords, blogs, jabs, memes, pipe-bombs, or counter-strikes only make more evil.

The Scriptures tell us to wait on the Lord and for his justice.

Does this mean we do nothing? Just sit back and take oppression? Not at all. Jesus celebrates the persistent widow who pleads for justice against her adversary. But this woman had policed her own tone. It was passionate but not vengeful. It was persistent but not violent.

God save us from anger that makes things worse. Amen.

Nehemiah-nomics

Chapter 5 of Nehemiah gives a great picture of biblical justice.

The irony here is the context that the injustice develops.

Luxury in a context of hard-times

Cyrus, the pagan king anointed by God, has mercifully decreed that the Jews should return and rebuild Jerusalem. Artaxerxes, not able to bear seeing sadness in his presence, has sent the weeping Nehemiah back to rebuild.

It’s all hands on deck building the wall. Read chapter 4. The people “worked with all their heart” (4:6) and are making angeringly fast progress filling in gaps. Their neighbouring adversaries (forced to let them build) are threatening to attack and stop them. So the re-builders have to work with one hand and have a sword in the other. They roster on shifts of people working and watching.

As early as chapter 3, Nehemiah hints that the nobles are not so helpful. They “would not put their shoulders to the work” (3.5).

The Voice of the Poor

Now in chapter 5 we have three quotes from those facing hardship. This is quite remarkable. Nehemiah doesn’t just describe the challenges facing them in his own words, but in the actual voice of the poor.

One group talks about how their large numbers make their need for grain a matter of life and death
Another talks about having to mortgage their homes to get grain.
A third group talks about having to sell their children into slavery to pay the kings tax. They say “we are powerless, because our fields and vineyards belong to others.”

Economic Dominance

Nehemiah critiques the nobles for economically dominating their fellow Jews. Buying their lands and charging interest for the loans they made. The nobles didn’t have a word to say in their defense (5:8) This moment is a parallel of the Jubilee laws given at Sinai (Leviticus 25) to prepare the people to live justly in the land. Land was not to be sold permanently. It was to be seen as belonging to God. Nehemiah calls for the Jubilee reset. Give it back. The fields, vineyards, olive groves, and interest you gained.

Translating this for today…

It is a stunning picture of biblical justice and jubilee economics.

It’s important to say that it is not communism. It’s not everyone having the same. It’s not equality legislated to the max. But it’s clearly not everyone ‘free’ to do whatever they want. Be as successful as you can, make as much money as you can. Even if it causes your neighbour to starve and they end up facing the horrible decision of dying of starvation or selling their family into slavery.

No. This is neither unhindered free-market economics, nor big-government forced equality (which always seems to make room for a special powerful group who has a lot more). Neither Moses nor Nehemiah intended to control people so that nobody would ever be a bit more successful than another. What they both will not stand for, however, is gross inequity. Once you have a huge rich/poor gap, things get practically impossible for the poor, while the rich have to do practically nothing to keep their wealth.

Whatever we think about government legislation or political policy, the Church today should call one another to conduct ourselves in ways that do not allow the poor to be destitute and without a real choice.