We run our website the way we wished the whole internet worked: we provide high quality original content with no ads. We are funded solely by your direct support. Please consider supporting this project.

jubilee

God’s Favor, Not Vengeance

Jesus began his ministry with a brief sermon in his hometown synagogue. Quoting Isaiah 61, Jesus said,

The Spirit of the Lord is on me,

because he has anointed me

to proclaim good news to the poor.

He has sent me to proclaim freedom for the prisoners

and recovery of sight for the blind,

to set the oppressed free,

to proclaim the year of the Lord’s favor (Lk 4:18-19).

He then shocked his fellow townspeople by announcing, “Today this scripture is fulfilled in your hearing” (vs. 21).

The “year of the Lord’s favor” refers to what was known as the “year of Jubilee” in the Old Testament. Every fifty years all debts were to be cancelled, all land lost through indebtedness was to be restored, and all slaves and prisoners were to be set free. It was, in short, a year in which all inequalities were to be abolished. This was obviously good news to lower class folks—the poor, the enslaved and imprisoned—but bad news to upper class folk who benefited from this social and economic inequality. It’s not too surprising that we have no historical record of this divine command ever being obeyed in ancient Israel.

In this first sermon, Jesus was presenting himself as the bringer of this “year of Jubilee.” He was announcing that his ministry and the movement he came to establish would erase all debts and reverse all judgments. This is why Jesus taught that people in the Kingdom must not expect to be repaid when we lend to others, even if they’re our enemies (Luke 6:35). It’s also why he taught that we’re to offer even more to thieves who steal from us (Matt 5:39-42). This is simply what it looks like to live out the year of Jubilee.

To live in this outlandish Jubilee way is to abolish all social distinctions and divisions. In the Kingdom, Jesus was saying, there is to be no distinction between the rich and the poor, the free person and the prisoner or slave, the able bodied and disabled beggars (as most disabled people had to be in the first century) or even between the holy and the unholy. Where God reigns, all distinctions and all social judgments are to be abolished.

The townspeople were both amazed at Jesus’ “gracious words” and understandably surprised that Jesus applied this teaching to himself. “Isn’t this Joseph’s son?” they wondered (vs. 22). But then they turned against him, to the point where they wanted him dead (vs. 29).

In part, their response to him was based in the social distinction between themselves and their enemies. Jesus stopped reading and put the scroll down right after he read “the year of the Lord’s favor.” Had he read the very next line, he would have added “and the day of vengeance of our God.” This omission wouldn’t have gone unnoticed by his first century Jewish audience. It undoubtedly contributed to their offense.

Most first century Jews were looking for a Messiah who would reveal “the Lord’s favor” toward them but also bring vengeance on their enemies—thus reinforcing common social distinctions. In fact, the vengeance they expected God to bring on their enemies was a central aspect of the favor they expected the Lord to show to them. Their good news was centered on the bad news they anticipated for their enemies. For them, therefore, the punch line of the passage was “the day of vengeance for our God.” Yet, Jesus stopped with “the Lord’s favor.”

Now, Jesus obviously believed in a future day of vengeance when God would judge the entire earth. But his refusal to apply this clause to himself reveals that he didn’t view himself or the movement he came to establish as the occasion for this divine vengeance to take place. In this epoch, Jesus is revealing, God’s favor is toward everyone—even the enemies of those who consider themselves righteous. In this epoch, God’s reign is marked by acceptance, not rejection.

Within the Kingdom, everything and everyone is to be considered forgiven. In the reign of God in this epoch, all indebtedness is to be cancelled; all social judgments such as those against imprisoned people are to be reversed; inequalities between “haves” and “have-nots” are to be abolished; and all distinctions between upper and lower classes, between the holy and the unholy and between insiders and outsiders done away with. Where God reigns, God’s favor, not vengeance, reigns—period.

Photo credit: aesedepece via Visual Hunt / CC BY

Related Reading

The Lego Movie & Free Will

Last week Greg tweeted about two movies that have themes related to human free-will and God’s control of the world. They were: @greg_boyd: Does God want a permanently frozen “perfect” world or an open-ended world filled with wildly imaginative people? Watch “The Lego Movie”! @greg_boyd: Meantime, me & some peeps are going to watch (again!)…

Podcast: Does God ALWAYS Act Out of Love?

Greg talks about the nouns and verbs of God. Dan talks about unicorns named Gary. http://traffic.libsyn.com/askgregboyd/Episode_0411.mp3

The Cruciform Center Part 2: How John’s Gospel Reveals a Cruciform God

In the previous post, we looked at how the Synoptics illustrate the centrality of the cross. While the Gospel of John varies in its structure and language from the Synoptics, the cross remains at the center. This centrality is expressed in a number of different ways. 1. The role that Jesus’ death plays in glorifying…

A Brief Theology of God’s Love

The most profound truth of the Bible is that “God is love” (1 John 4:8, 16). This is the most fundamental thing to be said about God, for it encompasses everything else that can be said about God. Peter Kreft explains this passage it this way: Love is God’s essence. Nowhere else does Scripture express…

Prayer and Co-Reigning with God

God’s primary objective is a world in which free agents love God and one another. For this to be possible, people need a stable environment and freely chosen, irrevocable, morally responsible say-so. Prayer is simply the spiritual side of our morally responsible say-so. We influence things by what we do through our bodies and in…

What To Do With the Violent God of the Old Testament

For eight years Greg has been researching for and writing the book entitled The Crucifixion of the Warrior God. In it he confronts the commonly held idea that the Old Testament depictions of God behaving violently should be held alongside of and equal to the God revealed through Jesus dying on the cross. But if the Old Testament…