Israel's Call to Bring Shalom to the City
One of the most interesting chapters so far in the book I've been reading, Urban Ministry: The Kingdom, the City, and the People of God, has been the chapter on the role of the city in the Old Testament. In the previous post, I quoted a portion of Harvie Conn and Manuel Ortiz's discussion on the role religion played in the city, where they made the point that like anything else, the life of the city is either lived in service to or in rebellion to God.
In the Ancient Near East and in the Old Testament this was no different. Conn and Ortiz write, "The lifestyle of the city is religion made visible, faith reflected either toward God or against him" (93). Today, if you live in a city that does not honour the God of Scripture, you do not necessarily need to expect that life will be exceedingly difficult, but this was not the case in the cities of the Ancient Near East. Conn and Ortiz note that "in these ancient city-states with their autocratic territorial gods, the ruler or king interpreted the will of the gods. And the people served as slaves of the gods and of their earthly, royal regents" (94). When the ruler was convinced that he was an agent of the gods, then it was total obedience to his rule that became the highest virtue, naturally resulting in tyranny against the people he ruled over.
In this context that Israel was called to be radically different. Already before they took possession of the Promised Land, God instructed them regarding what type of king they should have to reign over them, giving them a portrait of a king that was the polar opposite of the kings of the Ancient Near East (Deut. 17:14-20). And further, it was not just Israel's kings that were to be different, but her entire society and culture. Her cities were to be places where justice and mercy reigned and life was to be found in abundance for all who lived in fidelity to the covenant Lord.
In dramatic contrast to all this, Yahweh called his people to a new model for urban life. Israel was to be the exhibition place for God's redemptive grace in the city and the empires that formed around God's people in history. At the heart of the model was a new theological vision, a covenant relationship between the suzerain God and his servant community. At the core of that vision was a concept of divine kingship new to the ancient world, and to demonstrate it, a new sociopolitical organization (95).
It is not insignificant that the Promised Land God gave to the Israelites was at the very heart of the Ancient Near Eastern world. He called Israel to be examples to the nations surrounding her of justice and righteouness. "Israel's social and political identity as a people of righteousness was to mirror the righteousness of God" (97). And what's more, their covenantal commitment to God meant that they would reject loyalty to the gods of the surrounding city-states, and would also reject how those societies were ordered. "Out of the covenant notion that Yahweh is king and Israel is Yahweh's kingdom (Is. 43:15) was to come a new social and political order of rule" (97).
Over against an urban world where justice and righteousness could mean oppression and disregard for the weak and the poor, hesed (compassionate, merciful) love forbade taking advantage of others in the name of law (Matt. 23:23). In God's new social order it was not simply justic that must be maintained; it was love and justice (Hos. 12:6). Yahweh's delight was 'kindness, justice and righteousness on earth' (Jer. 9:24; Is. 16:5)...Israel's identity was established by the doing of justice, righteousness and love to the cosmic God and to the Israelites' neighbors.
The Torah pointed to the social reflection of that calling. Israel was to be a benevolent and just society embodying the exclusive kingship of Yahweh, its benevolent and just Lord. As a people, Israel was to be the image of God, exhibiting the glory of God in love toward God and human beings. (98-99)
Living according to God's law would mean that Israel lived in a way that was diametrically opposed to the surrounding nations. In her cities she would show concern for the weak and the poor and would make no economic or class distinctions. Justice and compassion would transcend not just these barriers, but even the divisions of ethnicity. The alien and stranger would be invited into the community that worshiped Yahweh as the sovereign Lord. Under the covenant law, all were equal. Kings too were subject to keeping the law. The people did not serve the kings, but all of Israel served the high King of heaven. The majestic temple of her capital city, Jerusalem, would demonstrate this in a very real and tangible way.
The parallel with us as the new Israel is clear, I hope. Just as God placed his people in the middle of the world, as it were, so he places his church in the midst of the world as well. As his covenant people, called to live according to his rule, we are to demonstrate through our words and our actions that the Kingdom of God has arrived. We are to invite those around us, in our cities, towns and villages, into the beauty of this life lived in service to the sovereign Lord, for it is here that a new societal order is found. It is here that life is found in abundance, life that is richer and fuller than anything that the world can offer. It is a life of true freedom and blessing, where true justice and righteousness are found. And it is our task to work to bring this peace and this prosperity to our cities.


















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