The God of the Oppressed

Tuesday, July 8, 2025


One of the common themes throughout the Old Testament is God’s commitment to the poor, the powerless, and the marginalized. Lest God’s people forget the kind of God they worshipped, God repeatedly reminds them that he is the “God who brought you up out of Egypt” (Exod 20:2; Lev 11:45; etc.). God, who has the freedom to define God’s self in terms of anything, including his power, authority, or sovereignty, instead chooses to
self-identify as the God who saves and redeems the most lowly and subjugated people. God is always on the side of the oppressed.

During the times of the prophets, wealth and power clouded the memory of God’s people. They no longer were able to empathize with the poor and the oppressed, because they were disconnected from their ancestral heritage as people who were once poor and oppressed. In the Northern Kingdom, the allure of affluence and political power especially distorted the identity of God’s people. God was no longer seen as the God of the poor, but as the God of the nation/state (see the priest Amaziah’s language in Amos 7:12-13). In response, the prophet Amos issued the following words to the Israelites:
“Woe to those who are at ease in Zion
and for those who feel secure on Mount Samaria,
the notables of the first of the nations,
to whom the house of Israel resorts!
Woe to those who lie on beds of ivory
and lounge on their couches
and eat lambs from the flock
and calves from the stall,
who sing idle songs to the sound of the harp
and like David improvise on instruments of music,
who drink wine from bowls
and anoint themselves with the finest oils
but are not grieved over the ruin of Joseph!
Therefore they shall now be the first to go into exile,
and the revelry of the loungers shall pass away.”
(Amos 6:1, 4-7)
This imagery of excess starkly contrasts with Israel’s humble beginnings, and Amos demonstrates the startling consequences of what happens when God’s people neglect the poor. In particular, the “beds of ivory” (v. 4) give us an idea of just how affluent the religious elite had become. Did you know that elephants used to inhabit the Mediterranean region? They were hunted to extinction during the reign of King Ahab, who insisted on lavishing his palace with intricate ivory carvings. By 800 B.C.E., elephants had to be imported from Asia to Samaria at an exorbitant cost to furnish Israelite households. Their consumerism had a catastrophic environmental impact!
In addition, God’s people engorged themselves on the richest of food, including the best meat straight from the flock and wine by the bowlful. In ancient Israel, domestic animals (such as sheep and cows in this passage) were rarely consumed, and when they were, they had to be first ritually presented as a fellowship offering to God. Eating a domesticated animal straight from the flock and stall was considered bloodshed/murder because it failed to first honor the life of the animal in God’s presence (Lev 17:3-4).
But Amos saves the gravest accusation for last: God’s people were not “grieved over the ruin of Joseph.” The word translated “grieve” here (חלה; ḥalah) is a strong, visceral verb that means “to become sick.” In this context, it denotes empathy and compassion. In other words, God’s people were so busy sating their stomachs that they failed to become “sick” over the “ruin of Joseph,” a phrase that refers to the poorest of the poor.
Despite living in an American culture that is driven by consumerism, greed, and power at the expense of the poor, it is way too easy for me to assume this passage is meant for someone else: the Jeff Bezos, the Elon Musks, the Bill Gates of the world. Really, anyone else who’s not on a teacher salary. Yet, I must continuously remind myself that I am this Israel Amos is addressing. I am the religious elite who is so distracted by Amazon Prime week and my too-full refrigerator and my growing birthday wishlist that I fail to become “sick” over those who are hungry, vulnerable, and scared in my own community.
These past few months in the United States, the poor have become poorer and the vulnerable have become more vulnerable. We are becoming a nation characterized by our apathy toward the hungry. We are characterized by how cruelly we treat those from other countries. Yet God remains the same: God is the God who, in solidarity, enters into the suffering of the poor and the vulnerable. And worshipping this God who comes to the rescue of the most destitute should shape us into more empathetic people, because we always become what we worship.
May we be the people who grieve those facing food scarcity.
May we be the people who become sick over those without medical care.
May we be the people who come to the defense of the foreigner.
May we be the people who join God’s side: the side of the oppressed.

On Prophets and Powers

Thursday, March 27, 2025



In the Old Testament, the prophets have a genre of writing called “oracles against the nations,” or OAN for short. In these oracles, the prophets denounce the sins of other nations (some examples of OAN are Amos 1-2; Isaiah 13-24; and Jeremiah 47-51).

The interesting thing about the OAN is that the prophets are not writing directly to these nations; there is no evidence that any of these nations ever heard what Amos or Jeremiah had to say about them. Rather, they are writing to God's people about these nations.

You see, the prophets recognize Empire everywhere and warn God’s people against these systems, lest they desire to become one. Empire ways are seductive, and God’s people are certainly not immune to its desire for power, coercion, and affluence.

Through the OAN, the prophets invite God's people to consider: How are we like the Empires around us? By condemning them, how are we also condemning ourselves?

The tyranny of Empire is all around us, and the task of God’s people is still to recognize it both among and within us today. By condemning it, the prophetic voices invite us to cultivate the Kingdom alternative – a Kingdom that is recognized by God’s presence and attributes.


The Putins, the Netanyahus, and the Trumps won’t ever hear our criticism of them, but ultimately they are not our audience. Our audience remains God’s people, lest we be seduced by their Empire-ways.

Those who have been resilient in pointing out injustice… Those who have criticized the powers and principalities at work around us… Those who have called the Church to greater faithfulness… Thank you stewarding the prophetic tradition.

Hello… Is This Thing On?

Sunday, March 23, 2025

Hello, old blog, and all the scammers who have remained my steadfast visitors and commenters.

I’ve taken the last few years off of personal writing and now feel ready to return, mostly out of a deep conviction that God’s people need thoughtful engagement with both Scripture and culture, but also because I’ve realized that I still have things I need to say. This blog may not be widely read (let’s be honest, blogs are so 2008), but it’s been an invaluable tool for processing and cataloguing my thoughts.

Part of the hiatus was also due to that very idea: this blog reflects process. Since I am an academic teaching at a higher-ed institution, I have been warned that personal blogs/public writing can be problematic because thoughts change. While this is certainly not a novel idea - thoughts should definitely change over time - what I wrote last year may not be what I think this year. There have been many times where I’ve found myself disagreeing with things I’ve written years ago, and unfortunately, because of the climate we live in, where people are suspicious of academia, what I’ve written can easily become fodder for conflict.

My calling first and foremost is to God’s people, the Church; my secondary calling is to the students in my classroom. Because of this, I’ve felt like I’ve already had a platform to discuss big ideas and questions in that context, and writing in this manner felt unnecessary. I also haven’t wanted to write anything that could easily compromise my ability to show up and facilitate meaningful discussion in my classrooms.

And yet… There is something special about cataloguing these thoughts and seeing ideas unfold, fluctuate, and change. As someone who has had my voice taken away before, there is something liberating and beautiful about showing up in this space and following the outcome of new ideas. I consider this blog public dialogue with myself as I work out my faith. You might disagree with what I say, and I may disagree with what I write in 2 or 5 years from, or let’s be honest, after my afternoon snack. But isn’t that what it means to be a follower of Christ? Why would we condemn this process within ourselves? Shouldn’t we instead embrace it and ask the Spirit to refine and sanctify it?

So here I am. Showing up. Trying to faithfully steward the ideas I have, and hoping to create meaningful dialogue with others outside of my classroom.

Welcome.


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