The prophets of the old testament and the idea of social justice

• Author: Viorel Cristian Popa
• Position: Doctor in Divinity, lecturer at University of Oradea, Faculty of Orthodox Theology, Priest
• Pages: 238-242

THE PROPHETS OF THE OLD TESTAMENT AND THE IDEA OF SO CIAL JUSTICE

Viorel Cristian Popa*

Abstract

The present study attempts to co mpare the social issues of a very old a ge, the age of the J udaic society,

namely the VIII-V centur ies BC, a nd the age of the present-day Christia nity. We express our conviction tha t the

social issues of the Old Testament are very a ctual and th at the prophets of the Old Testament offer solutions to

their solving.

Key words: prophets, justice, injustice, pr iests, Christian chur ch.

Introduction

An analysis of the divine message sent by the p rophets of the Old Testament determines us naturally to

ponder on the question: to what extent the books of the pr ophets a re still cur rent for the message that the

Christian Church is prea ching toda y? We wonder if the prophetic writings remained merely a docu ment tha t

enclosed in its pages a message conveyed only to the biblica l Israel doubtless representing a stage of the divine

revelation, addressed to the chosen people, or whether it still r enders an ur ge or an attitude to the pr esent

Church a s to respond to the nowadays rea lities? In other words, to what extent can the pr ophetic message help

the Christian Chu rch nowadays, which has to be a serving Church?

The idea of justice in the sayings of the prophets

The great number of those who approached the analysis of the prophetic books from the exegetical

point of view, homiletically or catechetical, pleads for the actualization of the message launched by the prophets

1

many centuries ago2.

Certainly the content of the prophetic books aims at spec ial situations of the Israel p eople from the

prophetical ages, but t heir message encapsulate truths applied to the Christian church today. The special interest

for the content of t he prophetical books emphasizes its actuality for the members of the Church fully engaged in

the living of the Christian life.

In total different historical conditions compared to those of the prophets we can surprisingly state that

there are similar social issues in nowadays society. In the present-day world, Christia ns face situations or social

issues so vehemently criticized by the prophets. So long as the lacks co ndemned by the prophets are being

maintained, the actuality of their message is obvious, being an inspired instance of attitude and a real help for the

Church3. For the Christians and especially for the priests, the life and the message of the Old Testament prophets

are more than illustrative and classical instances worthy of being followed. Their teachings are an integrative

part of our great Judeo-Christian spiritual heritage. In His life o n Earth, our Savior Jesus Christ often made

remarks to the writings of the prophets, for strengthening His preaching and for pr oving His messianic mission.

Through His coming as Messiah, Christ fulfills the message of the prophets. When He started his

mission in Galilee, solemnly heralding His messianic calling, o ur Savior quoted from the boo k of Isaiah in which

He speaks about the restoration of the poor’s state, proclaiming freedom for the captives and the brokenhearted.

Entering the S ynagogue i n the Sabbath day, He was given to read the book of the prophet I saiah4: The Spirit of

the Sovereign LORD is on me, beca use the LORD has anointed me to pr oclaim good news to the poor. He has

sent me to bind up the br okenhear ted, to p roclaim freedom for the captive, and relea se from da rkness for the

prisoners, to proclaim the year of the LORD’s favor and the day of vengean ce of our God, to comfort all who

mourn, and provide for those who grieve in Zion—to bestow on them a crown of beauty instead of ashes, the oil

of joy instead of mourning, and a garment of pra ise instead of a spirit of despair. ( Isaiah 61, 1-2; Luke 4, 16-22).

This message clearly renders the restoration of the true justice in the Judaic society an d by extension to the

whole Christian community that was to be born.

Even from the very outset, Christian church labeled itself The New Israel, continuing and fulfilling the

revelation of the Old Testament. The Hebrew Bible was accepted and integrated in the Canon of the Holy

Scriptures and lies at the foundation of the declaration of Church faith and teaching. Thus, we can assert that the

spirit of the Judaic religion has not burn out o nce with the epoch wherein its power develop ed and evinced, but it

* Doctor in Divinity, lecturer at University of Oradea, Faculty of Orthodox Theology, priest, e-mail: viorel_popa_cristi@yahoo.com

1 Pr. Dr. Mircea Basarab, Cartea profetului Amos, introducere, traducere şi comentariu, in Studii Teologice Magazine, Year XXXI (1979),

no. 5-10.

2 I have limited myself in this study at the period of the prophets’ writers of the Old Testament (VIII-V centuries BC).

3 Pr. Dr. Mircea Basarab, op.cit.

4 Pr. dr. tefan Slevoac, Aspecte actuale ale predicii profeilor Vechiului Testament, in Studii Teologice Magazine, Anul XXXII(1980),

no.1-2.