Jesus’ Baptism as Alignment with a Movement for Justice
Dear Friend of Renewed Heart Ministries,
Thank You for Your Support of Renewed Heart Ministries in 2025
As 2025 has come to a close, I want to personally thank you for your generous support of Renewed Heart Ministries this year. Your commitment and generosity make our work possible, and we are deeply grateful for the trust you place in this mission.
Because of you, Renewed Heart Ministries continues to challenge injustice, amplify voices too often ignored, and encourage people of faith to follow Jesus in ways that are courageous, compassionate, and transformative. Your support allows us to create resources, foster conversations, and nurture communities committed to love, dignity, and liberation for all, especially those pushed to the margins.
In a time when injustice can feel overwhelming and hope fragile, your partnership reminds us that meaningful change is built together. Every gift, large or small, is a tangible act of solidarity and a powerful statement that justice, mercy, and radical love still matter.
As we look ahead to the coming year, your support gives us the strength to continue this work with clarity and resolve. We are excited about what lies ahead and honored to walk this journey with you.
Thank you for standing with Renewed Heart Ministries in 2025. Your generosity truly makes a difference.
With gratitude and hope,
Herb Montgomery
Director
Renewed Heart Ministries
renewedheartministries.com
Jesus’ Baptism as Alignment with a Movement for Justice
Herb Montgomery | January 9, 2026
If you’d like to listen to this week’s article in podcast version click on the image below:
Our reading this week is from the gospel of Matthew:
Then Jesus came from Galilee to the Jordan to be baptized by John. But John tried to deter him, saying, “I need to be baptized by you, and do you come to me?”
Jesus replied, “Let it be so now; it is proper for us to do this to fulfill all righteousness.” Then John consented.
As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and alighting on him. And a voice from heaven said, “This is my Son, whom I love; with him I am well pleased.” (Matthew 3:13-17)
The narratives of Jesus’ baptism in each of the synoptic gospels are deeply rooted in themes of social justice.
John’s baptism ritual was associated with repentance and returning to the justice teachings of the Torah among the marginalized communities of his time. By submitting to John’s baptism in the Jordan, Jesus publicly aligns himself with John’s justice movement in the wilderness.
Also, John’s ministry was wholly outside of the Temple State’s power structure. Born into a priestly family tied to the Jerusalem Temple, John the Baptist inherited a path toward institutional political/religious authority. He deliberately stepped away from that system. Instead of participating with the Temple State’s complicity with the Roman empire, John went to the wilderness—a place of resistance, testing, and renewal in Israel’s story. There he preached repentance, not as private piety but as a public call to societal transformation. By baptizing outside Temple control, John challenged the idea that access to God was mediated by institutions. His wilderness ministry confronted religious complicity with imperial power, announcing that renewal would come from the margins, not the center.
The Jordan River itself evokes liberation memory, recalling Israel’s crossing from oppression into freedom. In our reading this week, by stepping into these waters, Jesus identifies with a people longing for justice amid Roman occupation and economic exploitation. The divine affirmation “You are my beloved” is not a private spiritual moment but a public declaration that God stands with this justice-oriented movement. The descent of the Spirit signals empowerment for a mission that will challenge systems of exclusion, heal those cast aside, and confront those in positions of power harming vulnerable people on the edges of society. Jesus’ baptism inaugurates a ministry grounded in solidarity with the oppressed, announcing that repentance is not merely personal morality but also a call to reorder society toward equity, justice, and collective flourishing.
As the social location of Christianity changed and it ultimately became united with the empire (a collusion with empire that John spent his ministry condemning) the meaning of Jesus’ baptism as solidarity with John’s anti-Imperialism became lost. Before the fourth century, Christianity existed largely as a marginal and often persecuted movement within the Roman Empire. Its identity was shaped by small, decentralized communities that emphasized following Jesus in ways that implicitly challenged imperial claims of ultimate authority. This situation changed dramatically under Emperor Constantine in the early fourth century.
After Constantine’s conversion and the Edict of Milan in 313 CE, Christianity moved from persecution to imperial favor. The church gained legal status, imperial patronage, and material support, including land, buildings, and financial resources. Bishops increasingly assumed roles resembling imperial administrators, and ecclesial structures began to mirror Roman political hierarchies. This was a kind of collusion that the elites of the Temple State also chose in John the Baptist’s time.
As Christianity aligned with empire, its theology and practices adapted accordingly. The cross, once a symbol of Rome’s crushing violent response to any social uprising, became a sign of Christian victory. Jesus was increasingly portrayed by Imperial Christianity in regal and triumphant imagery that resonated with Roman ideals of power. The church’s earlier resistance to violence softened as justifications for imperial warfare and coercion emerged. Unity of belief was no longer merely a theological concern but a matter of imperial stability. Constantine’s involvement in the Council of Nicaea (325 CE) illustrates this shift: doctrinal disputes were addressed with the emperor acting as convener and enforcer. Constantine bound orthodoxy to imperial authority.
This union brought undeniable benefits such as security, growth, and cultural influence for Christianity, but it also marked a profound transformation. Christianity moved from a countercultural movement shaped by the margins to a religion intertwined with state power. The Constanti“nian shift continues to shape Christian theology, ethics, and politics, raising enduring questions about what it means to be a follower of Jesus today.
Along with all of these changes, the way the Jesus story was interpreted changed, too. And interpretations of Jesus’ baptism were not exempt. Jesus’ baptism became problematic for the church. Christianity no longer interpreted the baptism of Jesus by John as political alignment with rejection of empire and a return to the Torah’s social justice teachings. Jesus’ baptism by John rather began to be interpreted as more about personal piety than a movement for social change. For example, Jerome, an ecclesiastical author who lived in the fourth and fifth centuries, quotes the Gospel of the Nazoreans:
Note that the Lord’s mother and his brothers said to him, “John the Baptist practiced baptism for the remission of sins. We should go and be baptized by him.” To this Jesus replied, “What sin have I committed that I should go and be baptized by him? Unless, of course, what I just said is itself a sin of ignorance.”
The facts that Jesus had been baptized by John at all and that John was Jesus’ mentor for a time became a source of tension for the Christian community because of their high claims for Jesus. The Church developed various apologetic ploys to explain Jesus’ connection to John as well as to Jewish religion itself.
Yet, the Gospels consistently present Jesus as emerging from the movement begun by John the Baptist, and this connection is best understood not merely as a ritual or personal association but as their participation in a broader social justice movement. John’s ministry in the wilderness was a prophetic critique of the political, economic, and religious systems of his day. By calling people to repentance in the Jordan, John was challenging the Temple-state alliance that mediated forgiveness through expensive sacrifice, taxation, and elite control. His baptism offered an alternative vision of communal renewal apart from institutional power.
John’s message also had explicit social and economic dimensions. In Luke’s Gospel, John instructs the crowds to share clothing and food, demands that tax collectors stop exploiting others, and tells soldiers to reject extortion and violence. These directives confronted systemic injustice rather than focusing solely on private morality. John announced God’s imminent reign as a reordering of society, one that threatened both Roman authority and its local collaborators. His execution by Herod Antipas underscores the political danger of his movement.
Jesus’ baptism by John signifies his identification with this vision. Rather than distancing himself from John, Jesus begins his ministry proclaiming the same kingdom message as John did, and he gathers a community shaped by similar ethical demands. Jesus expands John’s work by centering it on the poor, the sick, and the socially excluded, and by intensifying its critiques of wealth, domination, and religious hypocrisy.
Seen in this light, Jesus’ connection to John is not incidental but foundational. Jesus inherits and radicalizes John’s social justice movement, transforming prophetic protest into a sustained, embodied challenge to systems that dehumanize, exploit, and exclude. This challenge was an inheritance that ultimately led to Jesus, like John, being executed by the social power they both confronted.
Following Jesus today cannot be separated from a commitment to social justice, because Jesus’ life and teachings, like John the Baptist’s, consistently confronted systems that harmed the vulnerable and concentrated power in the hands of a few. The Gospels portray Jesus not only as a spiritual teacher but as a public figure whose message of God’s reign challenged economic exploitation, social exclusion, and religious complicity with injustice. To follow Jesus, then, is to take seriously the ethical and political implications of his vision.
Jesus announced good news to the poor, release to captives, and freedom for the oppressed. These were not abstract spiritual metaphors but concrete promises that addressed real suffering. He healed the sick, restored those labeled “unclean,” and formed a community that crossed boundaries of class, gender, ethnicity, and socially constructed definitions of moral respectability. His teachings on wealth (warning the rich, blessing the poor, and calling for radical generosity) directly confronted economic systems that produced inequality and deprivation.
In today’s context, following Jesus means discerning how similar systems operate in modern forms: racism, economic injustice, nationalism, environmental destruction, fear and exclusion of LGBTQ people, and policies that marginalize immigrants, the disabled, and the poor. Faithfulness is not limited to personal piety or charity, important as those are, but extends to challenging structures that perpetuate harm. Jesus’ call to love one’s neighbor and enemy alike demands resistance to narratives that dehumanize others for political or economic gain.
The end of the Jesus story reminds Christians that confronting injustice is costly. Jesus was executed not for private belief but for embodying a way of life that threatened established power. Resurrection faith, then, is not escapism but hope that justice, compassion, and solidarity can outlast violence and death.
To follow Jesus today is to walk in that same path. It means standing with those on the margins, advocating for systemic change not political dominance, and embodying a love that seeks the restoration of human dignity and the healing of the world. It means we join Jesus in the work of shaping our world into a safe, compassionate, just home for all.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. In this new year, what existing call for justice is presently on your heart? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on Bluesky, Facebook, Instagram and Meta’s Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts.
Thank you for listening to The Social Jesus Podcast. If you enjoyed this podcast please take a moment to like and subscribe and if the podcast platform you’re using offers this option, please leave us a positive review. This helps others find our podcast as well.
If you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 3 Episode 2: Jesus’ Baptism as Alignment with a Movement for Justice
Matthew 3:13-17
Jesus’ baptism by John signifies his identification with John’s vision. Rather than distancing himself from John, Jesus begins his ministry proclaiming the same kingdom message as John did, and he gathers a community shaped by similar ethical demands. Jesus expands John’s work by centering it on the poor, the sick, and the socially excluded, and by intensifying its critiques of wealth, domination, and religious hypocrisy. Seen in this light, Jesus’ connection to John is not incidental but foundational. Jesus inherits and radicalizes John’s social justice movement, transforming prophetic protest into a sustained, embodied challenge to systems that dehumanize, exploit, and exclude. This challenge was an inheritance that ultimately led to Jesus, like John, being executed by the social power they both confronted. Following Jesus today cannot be separated from a commitment to social justice, because Jesus’ life and teachings, like John the Baptist’s, consistently confronted systems that harmed the vulnerable and concentrated power in the hands of a few. The Gospels portray Jesus not only as a spiritual teacher but as a public figure whose message of God’s reign challenged economic exploitation, social exclusion, and religious complicity with injustice. To follow Jesus, then, is to take seriously the ethical and political implications of his vision.
Available on all major podcast carriers and at:
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
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New Beginnings and Our Justice Work Today
New Beginnings and Our Justice Work Today
Herb Montgomery | January 2, 2026
If you’d like to listen to this week’s article in podcast version click on the image below:
Our reading this first weekend of the new year is from the gospel of John.
“He was in the world, and the world came into being through him; yet the world did not know him. He came to what was his own, and his own people did not accept him. But to all who received him, who believed in his name, he gave power to become children of God, who were born, not of blood or of the will of the flesh or of the will of man, but of God.
And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth. (John testified to him and cried out, “This was he of whom I said, ‘He who comes after me ranks ahead of me because he was before me.’”) From his fullness we have all received, grace upon grace. The law indeed was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known.” (John 1:10-18)
Our subject this week is New Beginnings and Our Justice Work Today. But before we rush to our topic, it’s important to consider some preliminary thoughts about the Gospel of John itself, since it is our foundation for this week’s contemplations.
As we begin this week, it’s healthy to remember that John’s gospel stands apart from the synoptic gospels. It’s the latest gospel written (by quite a lewngth of time) in our sacred canon and it is quite different from the others in both style and theology. Regarding style, rather than short parables and healing stories, John’s version of the Jesus story is comprised of extended dialogues by Jesus, John’s famous “signs,” and high Christology based reflections. John centers Jesus’ identity more than the chronology of his ministry. Events appear in a different order, and Jesus speaks in long, reflective discourses. Theologically, the gospel of John presents a high Christology, portraying Jesus not merely as God’s agent but as fully divine. From its opening lines—“In the beginning was the Word”—John identifies Jesus with the ideas of the eternal Logos in the ancient world who was with God and was God. Jesus exists before creation, participates in creation, and ultimatly in the gospel of John, reveals God’s very nature. John emphasizes a union between the Father and Son, and presents Jesus as the definitive revelation of God’s glory, life, and presence in the world.
The gospel of John has also long raised concerns about antisemitism because it repeatedly, negatively refers to “the Jews” as opponents of Jesus. Christians have historically misused these passages to justify hostility toward Jewish people. However, some scholars stress that John reflects an intense intra-Jewish conflict of the late 1st Century, not condemnation of Judaism as a whole. Jesus, his followers, and the author(s) of John were themselves Jewish. The polemical language likely mirrors painful community divisions after the synagogue–Johannine community split. Responsible interpretation requires historical context and rejection of antisemitic interpretations. This week’s reading contains language such as “his own people did not accept him” and contrasts Moses and Jesus. We’ll unpack this a bit more later.
But first, from the early church fathers all the way down to more recent scholars, readers have associated John with first and second century gnosticism because of its elevated language about knowledge, light, and divine revelation and how it contrasts spirit and the flesh. John speaks of Jesus as the preexistent Logos (Word) who descends from above, revealing truth to a world trapped in misunderstandings. This emphasis on revelation and knowing God has led many scholars to suggest that John reflects gnostic thought. However, other scholars argue that while John uses similar vocabulary to the gnostic communities of that time, the gospel ultimately stands in dialogue and tension with Gnosticism and does not promotes it.
Classical gnostics viewed the material world as inherently evil and salvation as an escape from the physical realm through secret knowledge (gnosis). John’s gospel both confirms this view of the material world as negative (i.e. “ who were born, not of blood or of the will of the flesh or of the will of man, but of God.”) and at other times seems to confront it (“the Word became flesh and dwelt among us”). Salvation in John, like salvation in gnosticism, is achieved through esoteric knowledge, yet for John that knowledge is only available through Jesus and revealed and embodied in Jesus’ life. Eternal life is both an escape from the world and “knowing” (gnosis) God’s glory. (John 17:3). On one side, John’s gospel emphasizes the incarnation and on another describes Jesus transforming death into a portal into the afterlife.
The gospel of John can be understood as engaging proto-gnostic ideas circulating in the 1st Century, sometimes by agreeing with them and sometimes by debating and providing theological tension with gnosticism. John adopts familiar gnostic language while presenting a theology that affirms the ethic of the love of God more than the synoptics’ focus on justice and love of neighbor. John’s Gospel thus proclaims a spirituality that insists that gnosticism’s knowledge is knowledge of the divine as known through Jesus and the real revelation is a disclosure of God loving the world. John’s gospels doesn’t define salvation as quite the same as do the synoptic gospels. Salvation in John is not as Jesus’ kingdom having arrived on earth or God’s will being done on earth as in heaven. In John salvation is through obtaining the knowledge of God in Jesus and entering fully into the divine life that transforms death into an escape from our material world into God who is spirit. All of this gives us much to ponder in tension with not only 1st Century gnosticism but also its relationship to the synoptic gospels.
Let’s get back to the contrast between Moses and Jesus. In John’s gospel, contrasting Moses with Jesus in ways that portray Moses or Judaism as inferior is a form of antisemitic interpretation. Not all of the New Testament requires that reading, but John does. These contrasts often frame Moses as representing legalism, wrath, or spiritual blindness, while depicting Jesus as embodying grace, truth, or love. But the opposition distorts both figures. Moses is central to Israel’s story of liberation, covenant, and justice, and Jewish tradition has long understood the Torah as a gift of grace, not a legalistic burden. When Christian readings suggest that Jesus replaces rather than building on and dialoguing with Moses, they implicitly delegitimize Judaism and sever Jesus from his own Jewish identity. The synoptic gospels, in contrast to John, present Jesus as standing firmly within Israel’s Hebrew prophetic justice tradition, drawing on the Torah and the prophets rather than rejecting them. Healthy interpretation emphasizes congruency: Jesus continues and intensifies Moses’ vision of covenant liberation, compassion, and justice. Reading Moses and Jesus in both continuity and at times in tension with with each other, correcting and even dissenting from each other, doesn’t mean they weren’t still part of the same Jewish family. Their has always existed vigorous incongruence even within Hebrew traditions themselves. Historically, dissonant voices have existed within Hebrew and Jewish culture, both then and even now. But however we interepret both Jesus and Moses, refraining from denigrating Moses in order to center attention on Jesus resists antisemitism and honors Jesus’ Jewish roots and the Jewish roots of the Christian faith itself.
However one reads the gospel of John, the Jesus of the synoptic gospel stories did not emerge in history as a quiet spiritual teacher detached from the realities of oppression and power. He came as a liberator, proclaiming a vision of God’s reign that directly confronted systemic injustice and exposed the moral bankruptcy of entrenched hierarchies. In 1st Century Judaism, economic exploitation, political domination by Rome, and religious systems that had grown complicit with imperial power all shaped everyday life. And into this world, Jesus announced “good news to the poor,” release to the captives, and freedom for the oppressed. It was language that was not merely metaphorical but also deeply social and political in its implications.
Jesus consistently named and challenged structures that privileged the elites while crushing the vulnerable. He confronted economic injustice by condemning wealth hoarding and exposing how predatory debt, land consolidation, and state taxation impoverished peasants. His parables turned accepted social logic upside down: day laborers received equal wages, the last were made first, and those excluded from honor were welcomed to the table. These teachings were not abstract ideals; they undermined the economic and social assumptions that kept the powerful secure.
Equally disruptive was Jesus’ critique of the elites’ authority when it aligned with empire. He challenged purity systems that excluded the sick, women, and the poor, and restored dignity to those deemed unclean or unworthy. On this, John’s gospel wholly agrees with the synoptics. His symbolic actions—such as the disruption of the Temple economy—publicly exposed how his society’s institutions had become tools of exploitation. By declaring that God desired mercy rather than sacrifice, Jesus echoes other Jewish voices who also questioned a system that justified injustice in the name of faithfulness.
As Jesus’ movement grew, so did its threat to the status quo. Crowds followed him not simply because of miracles, but because his vision offered hope of real transformation. A society organized around mutual care, shared resources, and the equal worth of all people was dangerous to those who benefited from hierarchy and control. Roman authorities feared unrest; local elites feared loss of influence; and the leaders of Jesus’ society feared destabilization. Crucifixion, we must remember, was Rome’s instrument of terror, reserved for those who challenged imperial order. Jesus was executed not for private, religious beliefs, but for a public, liberating message that called the existing system into question.
The Jesus narratives, from beginning (Christmas) to the end (the resurrection), insist that justice, peace and love will win in the end. These narratives proclaim that life, justice, and love outlast injustice and empire. In this sense, the Jesus story is God’s refusal to validate systems that oppress and do harm. The gospels affirm that the way of Jesus was solidarity with the oppressed, resistance to injustice, and courageous love. This way began in a manger in Bethlehem, traversed the countryside challenging injustice and mitigating harm, and ultimately, after standing up to systemic injustice in Jesus’ own societal context, Jesus’ way was not defeated by a Roman cross, but was resurrected to live on in the lives of his followers.
To follow Jesus today is to take his liberating call seriously. It means recognizing that injustice is not only personal but also systemic and woven into economic, political, social, and yes, even religious structures. Discipleship involves naming those injustices, standing with those harmed by them, and working for change even when such efforts are costly. Just as in Jesus’ time, movements for justice will unsettle comfort and provoke resistance. Yet the call remains the same: to seek a world shaped by compassion, equity, and shared thriving. This second weekend of the Christian Christmas season, let’s embrace the call to believe and live out the gospel truth that justice work is sacred, necessary, and, ultimately, life-giving.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. What new beginnings are you making as you commit this new year to making our world a safer, more just place for everyone? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on Bluesky, Facebook, Instagram and Meta’s Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts.
Thank you for listening to The Social Jesus Podcast. If you enjoyed this podcast please take a moment to like and subscribe and if the podcast platform you’re using offers this option, please leave us a positive review. This helps others find our podcast as well.
If you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 3 Episode 1: New Beginnings and Our Justice Work Today
John 1:10-18
“These narratives proclaim that life, justice, and love outlast injustice and empire. In this sense, the Jesus story is God’s refusal to validate systems that oppress and do harm. The gospels affirm that the way of Jesus was solidarity with the oppressed, resistance to injustice, and courageous love. This way began in a manger in Bethlehem, traversed the countryside challenging injustice and mitigating harm, and ultimately, after standing up to systemic injustice in Jesus’ own societal context, Jesus’ way was not defeated by a Roman cross, but was resurrected to live on in the lives of his followers. To follow Jesus today is to take his liberating call seriously. It means recognizing that injustice is not only personal but also systemic and woven into economic, political, social, and yes, even religious structures. Discipleship involves naming those injustices, standing with those harmed by them, and working for change even when such efforts are costly. Just as in Jesus’ time, movements for justice will unsettle comfort and provoke resistance. Yet the call remains the same: to seek a world shaped by compassion, equity, and shared thriving. This second weekend of the Christian Christmas season, and the first weekend of the new year, let’s embrace the call to believe and live out the gospel truth that justice work is sacred, necessary, and, ultimately, life-giving.”
Available on all major podcast carriers and at:
https://the-social-jesus-podcast.simplecast.com/episodes/new-beginnings-and-our-justice-work-today
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
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Free Sign Up Here
Chistmas as Critique of Complicity with Empire
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Chistmas as Critique of Complicity with Empire
Herb Montgomery | December 24, 2025
If you’d like to listen to this week’s article in podcast version click on the image below:
Our reading this week is from the gospel of Matthew:
Now the birth of Jesus the Messiah took place in this way. When his mother Mary had been engaged to Joseph, but before they lived together, she was found to be with child from the Holy Spirit. Her husband Joseph, being a righteous man and unwilling to expose her to public disgrace, planned to dismiss her quietly. But just when he had resolved to do this, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit. She will bear a son, and you are to name him Jesus, for he will save his people from their sins.” All this took place to fulfill what had been spoken by the Lord through the prophet:
“Look, the virgin shall conceive and bear a son,
and they shall name him Emmanuel,”
which means, “God is with us.” When Joseph awoke from sleep, he did as the angel of the Lord commanded him; he took her as his wife, but had no marital relations with her until she had borne a son; and he named him Jesus. (Matthew 1:18-25)
The birth narratives of Jesus found in Matthew and Luke emerge in a world saturated with Roman imperial propaganda. We can read them as intentional counter-stories that rivaled prevailing narratives surrounding the birth of Caesar Augustus. In the early Roman Empire, Augustus’ rise was framed as a divinely orchestrated event. Imperial poets and historians portrayed him as born under auspicious signs, heralded by prophecies, and destined to bring a golden age of peace. They said his birth would fulfill cosmic expectations. Inscriptions such as the Priene Calendar Decree called him a “savior” whose arrival marked the beginning of “good news” (or gospel) for the world. These themes formed a powerful ideological backdrop that shaped public imagination.
In this context, early Christians crafted their own contrary birth narratives. These stories don’t simply tell of Jesus’ origins but also deliberately challenge Rome’s theological claims. Luke’s narrative in particular mirrors and subverts imperial motifs. While Augustus issues a decree that sets the story in motion, the real focus is on a child born not in a palace but among the poor. Angels proclaim “good news” of “peace on earth,” echoing Roman language but redirecting it toward a different kind of rule. Instead of imperial conquest, this peace is grounded in human compassion and justice. Matthew’s story likewise positions Jesus in a prophetic lineage superior to Rome and presents him as the true king threatened by unjust power.
By adopting forms familiar from imperial birth legends and filling them with radically different content, the gospel writers offer a theological critique of empire. They portray Jesus as the genuine bringer of salvation, who saves society not through domination and imperial violence but through love of neighbor and solidarity with the marginalized. The birth narratives that we celebrate at this time of year originally functioned as political statements. They offer an alternative vision of power, challenge Rome’s claims to divine favor, and invite readers to imagine a world ordered not by imperial might but by the values of justice, compassion, and liberation.
Supernatural as these narratives are, I would like us to try and step back from the supernatural elements of the narratives about Jesus’ birth. These claims were made for Caesar as well. So what are these supernatural narratives saying politically, and can they inform our justice work today as we, too, seek to follow that 1st Century Jewish prophet of the poor from Galilee.
The central passage the Matthew chooses to adopt in his birth narrative about Jesus is from a completely different ancient Jewish story. And if we are to understand Isaiah’s story in a life-giving way, we need to start with the history of the original claim in Isaiah 7 that “a virgin would conceive”. Isaiah is a book about prophetic justice. Bear with me as we briefly summarize its history. It will be worth it in the end.
Isaiah 7 is set during the Syro-Ephraimite War (735–732 BCE). This was a major geopolitical crisis where the northern kingdom of Israel (Ephraim) and Aram (Syria) formed an alliance against Assyria and then threatened to invade the southern kingdom of Judah. Their goal was to depose Judah’s king, Ahaz, and force his kingdom to join their anti-Assyrian alliance. Ahaz and his people were terrified of this impending war.
King Rezin of Aram (Syria) and King Pekah of Israel (Ephraim) marched to besiege Jerusalem. They planned to overthrow the Davidic monarchy (Ahaz) and install a puppet ruler, the son of Tabeal. Ahaz and his people “trembled with fear, like the trees of the forest shake with the wind” (Isaiah 7:2). Rather than seeking help from God, however, Ahaz began making secret overtures to Tiglath-Pileser III, the powerful king of Assyria, to become his vassal and gain his military protection.
In Isaiah 7, God sent Isaiah to meet Ahaz and urged him to stay calm and trust in the Lord instead of in a foreign alliance. Isaiah assured the king that the invasion would fail, and he referred to the two enemy kings as “smoldering stubs of firewood” who would soon be extinguished.
Within a few years, Assyria conquered both Syria and Israel, the two nations threatening Judah. Isaiah’s prophecy indicated that before the child Immanuel was old enough to know right from wrong, the threat from Rezin and Pekah would be over.
Because Ahaz chose to rely on Assyria rather than God, Judah became an Assyrian vassal state. Heavy tributes and the introduction of pagan practices set the stage for future conflict and exile.
This is the connection between Isaiah and Matthew’s birth narrative for Jesus and Isaiah. Our culture’s naturalistic worldview means that what catches our attention is the scientific impossibility of a virgin birth, and this has distracted us from the political point that the author of Matthew’s gospel is making.
Let me explain. Just as Ahaz submitted to the powerful king of Assyria, the Temple state elites of Jesus’ society had submitted to being a vassal of Imperial Rome. Their complicity in Rome’s exploitation of the region had brought them both power and wealth, but it was privilege for the few at the expense of the masses.
In Jesus’ world, the Jerusalem Temple was not only a religious center but also the administrative heart of a Temple-State, a political institution deeply entangled with Roman imperial power. After Rome appointed Herod the Great as client king and installed Roman prefects to govern Judea, the Temple leadership—particularly the high-priestly aristocracy—found itself operating within a system designed to maintain stability for Rome and to secure its own privileged status. The high priest was no longer chosen by internal Jewish processes but appointed and removed at the will of Roman authorities. This arrangement created a class of leaders whose power, wealth, and security depended on cooperation with the empire.
The Temple system collected tithes, offerings, and taxes from the people, on top of Rome’s own heavy taxation. Many scholars note that this dual burden intensified economic strain on ordinary people, especially peasants already living close to subsistence. Temple elites, benefiting from control of offerings, land, and commerce, were seen as aligning themselves with Roman economic extraction rather than resisting it. Their collaboration helped stabilize Rome’s rule and reinforced their own authority.
This complicity is a central backdrop to Jesus’ confrontations in the gospels. His overturning tables in the Temple didn’t challenge Jewish worship; it challenged a system that exploited the poor and legitimized imperial violence. By critiquing both economic injustice and elite collaboration with Rome, Jesus exposed how the Temple-State had drifted far from its vocation as a place of liberation and had instead become a partner in imperial domination.
This leads us to parallels in our time. In the United States today, certain sectors of Christianity have become closely aligned with nationalism, blending religious identity with political power and national loyalty. This alignment often frames a nation as uniquely chosen or divinely favored, and so transforms faith into a marker of cultural belonging rather than a call to ethical discipleship that follows the values and teachings actually found in the Jesus story, values such as nonviolence, inclusion of the marginalized, welcoming the migrant, and taking care of the poor. Christian symbols and language are sometimes used to legitimize policies that prioritize dominance, exclusion, or fear of the “other,” especially immigrants, religious minorities, and dissenters. In this framework, loyalty to the nation can eclipse core Christian commitments to peace, justice, and love of neighbor. National success is interpreted as divine blessing, while critique of the state is portrayed as unfaithful. This fusion risks turning Christianity into a tool for preserving power rather than a prophetic voice that challenges injustice. When faith is subordinated to nationalist goals, it loses its capacity to speak truth to power and to stand in solidarity with the vulnerable.
In the light of Isaiah’s critique of a union with Assyria and the gospels’ critique of a union with Rome, today’s Jesus followers are called to put their faith in the way of peace and justice. This holiday season, the birth narratives of Jesus give us cause to pause and assess whether our own faith practices are still in harmony with the stories we hold so dear.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. How are the Christmas narratives in the gospels informing your own justice work this year? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on Bluesky, Facebook, Instagram and Meta’s Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts.
Thank you for listening to The Social Jesus Podcast. If you enjoyed this podcast please take a moment to like and subscribe and if the podcast platform you’re using offers this option, please leave us a positive review. This helps others find our podcast as well.
If you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 2 Episode 51: Christmas as Critique of Complicity with Empire
Matthew 1:18-25
“Our culture’s naturalistic worldview means that what catches our attention is the scientific impossibility of a virgin birth, and this has distracted us from the political point that the author of Matthew’s gospel is making. That political point has parallels in our time. In the United States today, certain sectors of Christianity have become closely aligned with nationalism, blending religious identity with political power and national loyalty. This alignment often frames a nation as uniquely chosen or divinely favored, and so transforms faith into a marker of cultural belonging rather than a call to ethical discipleship that follows the values and teachings actually found in the Jesus story, values such as nonviolence, inclusion of the marginalized, welcoming the migrant, and taking care of the poor. Christian symbols and language are sometimes used to legitimize policies that prioritize dominance, exclusion, or fear of the ‘other,’ especially immigrants, religious minorities, and dissenters. In this framework, loyalty to the nation can eclipse core Christian commitments to peace, justice, and love of neighbor. National success is interpreted as divine blessing, while critique of the state is portrayed as unfaithful. This fusion risks turning Christianity into a tool for preserving power rather than a prophetic voice that challenges injustice. When faith is subordinated to nationalist goals, it loses its capacity to speak truth to power and to stand in solidarity with the vulnerable.”
Available on all major podcast carriers and at:
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
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Advent as Good News for the Marginalized
Big News! Your Gift Will Go Twice as Far!
From now through December 31st, every dollar you donate to Renewed Heart Ministries will be matched dollar for dollar!
That means your support will have double the impact in helping us continue to educate, inspire, and work toward a more just world grounded in love and compassion as we follow Jesus together.
Whether it’s $5 or $5,000, your generosity will be doubled thanks to a matching gift opportunity.
Give today and make twice the difference!
Go to renewedheartministries.com and click on “Donate.”
Or you can mail your support to:
Renewed Heart Ministries
PO Box 1211
Lewisburg, WV 24901
Thank you for being part of this work. Let’s finish the year strong—together.
Advent as Good News for the Marginalized
Herb Montgomery | December 19, 2025
If you’d like to listen to this week’s article in podcast version click on the image below:
Our reading this weekend is from the gospel of Matthew.
When John, who was in prison, heard about the deeds of the Messiah, he sent his disciples to ask him, “Are you the one who is to come, or should we expect someone else?” Jesus replied, “Go back and report to John what you hear and see: The blind receive sight, the lame walk, those who have leprosy are cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor. Blessed is anyone who does not stumble on account of me.”
As John’s disciples were leaving, Jesus began to speak to the crowd about John: “What did you go out into the wilderness to see? A reed swayed by the wind? If not, what did you go out to see? A man dressed in fine clothes? No, those who wear fine clothes are in kings’ palaces. Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. This is the one about whom it is written:
“‘I will send my messenger ahead of you,
who will prepare your way before you.’
Truly I tell you, among those born of women there has not risen anyone greater than John the Baptist; yet whoever is least in the kingdom of heaven is greater than he.
(Matthew 11:2-11)
For years, I was a preacher of the gospel in a pretty fundamentalist tradition. At the same time, the gospel I preached never even mentioned the poor. This week’s lectionary passage continues to remind me that good news to the poor is how we know whether Christianity’s gospel is the same as the one Jesus’ preached. Audience members used to often remind me that if it’s not good news it’s not the gospel. Today, a better reminder would be that if what we are preaching is not good news first and foremost to the poor, if it’s not accessible by the poor, than it’s at bare minimum not the same gospel that the Jesus of the stories preached.
A reliable litmus test for the gospel is whether it is truly good news to the poor. Jesus announced a kingdom where the last are made first, the hungry are fed, people’s humanity is restored, and the poor become the blessed. If our message comforts only the privileged, it drifts from Jesus’ own proclamation in the gospels. The gospel becomes tangible when it addresses hunger, oppression, exploitation, and injustice with practical compassion and material, concrete hope. Good news to the poor is not just charity. It is solidarity. It is justice. It stands with those who are overlooked by the status quo and affirms the intrinsic worth of those presently being disenfranchised and made vulnerable. Today, it doesn’t matter whether we define those communities as migrant, trans, or the people in Ukraine or Gaza. The gospel Jesus preached challenges systems that crush people and inspires us to create societies shaped by generosity and justice. When the marginalized including the poor hear the gospel and recognize it as hope, freedom, and belonging, its authenticity is unmistakable.
In the spirit of that justice and hope, I want to begin this week by addressing the other recipients of Jesus’ gospel in the statement to John’s disciples. When it comes to people who live with disabilities and how we tell the Jesus story, I believe we can do better today for them. The gospels contain ableist elements. Many healing stories frame disability primarily as a condition needing correction. Jesus’ miracles often present disabled people as objects through whom divine power is displayed, rather than as full participants with agency. This narrative pattern has unintentionally reinforced the idea that a meaningful life requires being “fixed.” Additionally, disability is sometimes used metaphorically for moral or spiritual lack, such as blindness for ignorance and lameness for weakness, which can deepen the stigmatizing, negative associations of having a disability with being “less than.” Many disability theologians also note subversive moments in the Jesus story where Jesus centers marginalized people, restores them to community, and challenges social exclusion (see Nancy Eiesland’s The Disabled God: Toward a Liberatory Theology of Disability.)
Acknowledging ableist elements doesn’t disqualify the gospel stories. Rather, admitting the truth about these stories invites us into deeper reflection on how we can interpret these texts today as faith communities endeavor to uphold the humanity and dignity of all, including people who live with disabilities.
Next in our reading, Jesus addresses his audience regarding John the Baptist. John the Baptist was born into a respected priestly family; his father, Zechariah, served in the Temple State system, and his lineage offered him the social, political, and economic benefits of that path. Yet John chose a radically different calling. Rather than serve within the structured Temple State system—deeply intertwined with political and religious authority—he withdrew to the wilderness. He chose a path of challenging the status quo, calling his society to repent for complicity with Rome and to return to the practice of justice toward one another, all of this outside of institutional control. John’s voice in the desert was a contemporary return to the Hebrew prophetic justice tradition and was in tension with the institutionalized and co-opted-by-Rome priesthood. John confronted corruption, preparing hearts for a just future brought about by a God who would respond to the people’s repentance and return to justice. He reminded the people that their future directly depended on what they chose to practice toward one another: continued exploitation or a return to the Torah’s justice.
In the gospels, “the wilderness” symbolizes the margins of society. It represents those places far from centers of power, wealth, and political/religious control. It is in these edges that God’s presence is revealed most clearly. John the Baptist preaches there in the wilderness, showing that divine truth arises outside the institutional authority of his time. Remember, Jesus is also tested in the wilderness, therefore identifying with the vulnerable and the unseen. The wilderness becomes a space where God meets those who are overlooked, oppressed, or displaced. By locating revelation in the margins, the Gospels declare that God is not confined to centered places of power but stands in solidarity with the marginalized and offers them hope, reclaimed humanity, and new beginnings rooted in justice.
In his book Say to This Mountain, Ched Myers writes, “The experience of wilderness is common to the vast majority of people in the world. Their reality is at the margins of almost everything that is defined by the modern Western world as ‘the good life.’ This wilderness has not been created by accident. It is the result of a system stacked against many people and their communities, whose lives and resources are exploited to benefit a very small minority at the centers of power and privilege.” (Say to This Mountain: Mark’s Story of Discipleship, p. 11)
Myers goes on to say, “While the margin has a primarily negative political connotation as a place of disenfranchisement, Mark ascribes to it a primarily positive theological value. It is the place where the sovereignty of God is made manifest, where the story of liberation is renewed, where God’s intervention in history occurs. (Say to This Mountain: Mark’s Story of Discipleship, p. 12)
John the Baptist’s ministry, as portrayed in the Gospel of Luke and illuminated by Josephus, centers not on offering assurances of heavenly reward but on demanding concrete, ethical transformation in society. Luke presents John as standing in the Hebrew prophetic justice tradition with a message focusing on action-based repentance in contrast to the complicity that elites engaged in with the Roman empire. When the crowds ask John what repentance requires, John does not speak of greater fidelity to the Temple State, but of earthy, concrete, social practices and preparation for an approaching end to unsustainable social practice. He instructed them to share resources: “Whoever has two tunics must share with the one who has none, and whoever has food must do the same” (Luke 3:11). John’s demands also addressed tax collectors and soldiers. He calls tax collectors to economic honesty, to refuse to collect more than prescribed, and calls soldiers to non-violence and contentment, forbidding extortion and false accusation (Luke 3:12–14). These calls reveal his vision of repentance as social and economic justice embodied in everyday life.
Josephus corroborates this image, describing John as a teacher who urged people to practice justice toward one another as an expression of their devotion to God. In Antiquities 18.5.2, Josephus states that John commanded his followers to exercise justice in their dealings and piety toward God, emphasizing the practice of social justice as the true preparation for baptism. This portrait aligns with Luke’s emphasis: John’s baptism symbolizes a commitment to transforming present social reality, not a ticket to a later heaven.
Taken together, Luke and Josephus portray John as a prophetic figure calling Israel to ethical renewal. He insists that genuine repentance manifests in equitable economic practices and compassionate treatment of neighbors. His message is a summons to rebuild society on justice, not a promise of post-mortem security.
Advent rituals remind and call us, like John’s preaching of old, to return to the social justice practices of our various faith traditions, and to renew our commitments to shaping our present world into a just, safe, compassionate home for us all.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. How are you taking a stand for justice this Advent season? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on Bluesky, Facebook, Instagram and Meta’s Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts.
Thank you for listening to The Social Jesus Podcast. If you enjoyed this podcast please take a moment to like and subscribe and if the podcast platform you’re using offers this option, please leave us a positive review. This helps others find our podcast as well.
If you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 2 Episode 50: Advent as Good News for the Marginalized
Matthew 11:2-11
Advent rituals remind and call us, like John’s preaching of old, to return to the social justice practices of our various faith traditions, and to renew our commitments to shaping our present world into a just, safe, compassionate home for us all. John chose a radically different calling. Rather than serve within the structured Temple State system—deeply intertwined with political and religious authority—he withdrew to the wilderness. He chose a path of challenging the status quo, calling his society to repent for complicity with Rome and to return to the practice of justice toward one another, all of this outside of institutional control. In the gospels, “the wilderness” symbolizes the margins of society. It represents those places far from centers of power, wealth, and political/religious control. It is in these edges that God’s presence is revealed most clearly. This narrative details speaks to every person who finds themselves doing justice work along the edges of our communities today.
Available on all major podcast carriers and at:
https://the-social-jesus-podcast.simplecast.com/episodes/advent-as-good-news-for-the-marginalized
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
Are you getting all of RHM’s Free Resources?
Free Sign Up Here
Clearing a Path for Justice
Big News! Your Gift Will Go Twice as Far!
From now through December 31st, every dollar you donate to Renewed Heart Ministries will be matched dollar for dollar!
That means your support will have double the impact in helping us continue to educate, inspire, and work toward a more just world grounded in love and compassion as we follow Jesus together.
Whether it’s $5 or $5,000, your generosity will be doubled thanks to a matching gift opportunity.
Give today and make twice the difference!
Go to renewedheartministries.com and click on “Donate.”
Or you can mail your support to:
Renewed Heart Ministries
PO Box 1211
Lewisburg, WV 24901
Thank you for being part of this work. Let’s finish the year strong—together.
Clearing a Path for Justice
Herb Montgomery | December 16, 2025
If you’d like to listen to this week’s article in podcast version click on the image below:
Our reading this Advent weekend is from the gospel of Matthew:
In those days John the Baptist appeared in the wilderness of Judea, proclaiming, “Repent, for the kingdom of heaven has come near.” This is the one of whom the prophet Isaiah spoke when he said,
“The voice of one crying out in the wilderness:
‘Prepare the way of the Lord,
make his paths straight.’”
Now John wore clothing of camel’s hair with a leather belt around his waist, and his food was locusts and wild honey. Then the people of Jerusalem and all Judea were going out to him, and all the region along the Jordan, and they were baptized by him in the river Jordan, confessing their sins.
But when he saw many Pharisees and Sadducees coming for baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come? Bear fruit worthy of repentance. Do not presume to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham. Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.
“I baptize you with water for repentance, but one who is more powerful than I is coming after me; I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire. His winnowing fork is in his hand, and he will clear his threshing floor and will gather his wheat into the granary; but the chaff he will burn with unquenchable fire.” (Matthew 3:1-12)
The story of John the Baptist is an excellent narrative to remind us of what Advent is all about. It’s about arrival, and specifically an arrival that propels us further toward a world that is a safe, compassionate, just home for everyone. Matthew’s gospel reaches back to the Hebrew prophetic justice tradition to characterize John in this version of the Jesus story:
Comfort, O comfort my people, says your God. Speak tenderly to Jerusalem, and cry to her that she has served her term, that her penalty is paid, that she has received from the LORD’S hand double for all her sins. A voice cries out: “In the wilderness prepare the way of the LORD, make straight in the desert a highway for our God. Every valley shall be lifted up, and every mountain and hill be made low; the uneven ground shall become level, and the rough places a plain. Then the glory of the LORD shall be revealed, and all people shall see it together, for the mouth of the LORD has spoken.” (Isaiah 40:1-5)
The Hebrew prophets repeatedly explained the tragic crisis their society was facing as the result of social injustice and oppression toward the vulnerable, marginalized, and disenfranchised. Notice how the book of Isaiah begins:
“When you come to appear before me, who asked this from your hand? Trample my courts no more; bringing offerings is futile; incense is an abomination to me. New moon and sabbath and calling of convocation—I cannot endure solemn assemblies with iniquity. Your new moons and your appointed festivals my soul hates; they have become a burden to me, I am weary of bearing them. When you stretch out your hands, I will hide my eyes from you, even though you make many prayers, I will not listen; your hands are full of blood. Wash yourselves; make yourselves clean; remove the evil of your doings from before my eyes; cease to do evil, learn to do good; seek justice, rescue the oppressed, defend the orphan, plead for the widow. Come now, let us argue it out, says the LORD: though your sins are like scarlet, they shall be like snow; though they are red like crimson.” (Isaiah 1:12-18)
The prophet Isaiah states that more religious rituals, more sacrifices, more prayers, and more religious gatherings won’t fix their society’s sins. What does Isaiah call for instead? Practicing justice and rescuing those presently oppressed. The oppressed people mentioned here specifically are orphans and widows. Why? Because in patriarchal societies, orphans (the fatherless) and widows (the husbandless) are the ones made vulnerable through their disenfranchisement.
The voice of one calling in the wilderness to make our paths straight is defined here as “seeking justice.” And this leads to John the Baptist. In Josephus’ works, we find a description of John that is worth our consideration:
“Now some of the Jews thought that the destruction of Herod’s army came from God, and was a very just punishment for what he did against John called the Baptist. For Herod had him killed, although he was a good man and had urged the Jews to exert themselves to virtue, both as to justice toward one another and reverence towards God . . .” (Antiquities 18.5.2 116-119)
John was known for calling his own society back to practicing justice toward one another as an act of reverence toward God.
In Luke’s gospel we find the same characterization of John. There he calls for systemic change in the social institutions of his day. “Anyone who has two shirts should share with the one who has none” He called tax collectors not to “collect any more than you are required to.” And he told soldiers, “Don’t extort money and don’t accuse people falsely.” (See Luke 3:10-14)
John critiqued the social institutions of his time and called for justice.
Josephus told us that John’s call of renewing reverence for God was tied to the virtue of the people practicing justice with each another. Justice toward one another is social justice. Social justice is merely applying the ethic of loving your neighbor societally.
John the Baptist’s ministry was rooted in a call to repentance, but the repentance he demanded was profoundly social and economic at its core. In Luke’s gospel, when the crowds ask what repentance looks like in practice, John, like Isaiah of old, does not speak of sacrifices, rituals, or private spirituality. Instead, he calls for concrete acts of justice: “Whoever has two coats must share with anyone who has none, and whoever has food must do likewise.” This ethic directly confronts economic inequality and insists that compassion for the vulnerable is inseparable from fidelity to God.
When tax collectors approach him, John tells them to collect no more than what is required. This was an explicit rebuke of systems of exploitation embedded in Roman taxation practices. John likewise instructs soldiers not to extort money or abuse their power. His message, therefore, challenges both personal greed and the structural injustices carried out through imperial institutions.
Far from being merely a wilderness prophet preaching private piety, John functions as a moral reformer calling society back to equity, integrity, and communal responsibility. He frames justice as the visible fruit of repentance, teaching that genuine spiritual renewal requires economic fairness, honest labor, and protection of the poor from exploitation. It’s a call not to become more religious but to become more just, to embrace social righteousness.
So in the gospels, the call to “make his paths straight” echoes through the preaching of John the Baptist as both a spiritual summons and a social one. While often interpreted as a metaphor for personal repentance, the phrase draws on the prophetic tradition of Isaiah, where “preparing the way of the Lord” involves removing obstacles that prevent justice, equity, and peace from flourishing in the community. In this sense, straightening the path is not merely an inward moral adjustment; it is an outward reordering of social conditions so that God’s reign, characterized by liberation, dignity, justice, and compassion, can break in.
John preached his message to crowds living under economic exploitation, political oppression, and deep social stratification. His concrete instructions—share your extra cloak, feed the hungry, refuse to exploit others, reject corrupt gain—demonstrate that preparing God’s way involves repairing the moral fabric of society. It is a call to dismantle systems of harm and to build structures that reflect justice. In the gospels, the advent of both Jesus and John exposes and confronts the world’s crooked paths: inequity, exclusion, and violence. Making those paths straight, then, becomes the work of aligning human society with divine intention.
For us today, this invitation challenges us to examine the uneven roads in our own world—spaces where poverty, racial and gender based injustice, LGBTQ discrimination, environmental harm, and economic inequality bend the path away from God’s vision. To “make his paths straight” is to engage in the slow, committed labor of reforming institutions, amplifying marginalized voices, and redistributing resources so all may flourish and thrive. It means choosing solidarity over indifference, advocacy over silence, and compassion over convenience.
Ultimately, straightening the way is about preparing a landscape where love, justice, and peace encounter the fewest obstacles. It is the ongoing work of shaping society into a place where justice can be recognized, welcomed, and then practiced and embodied.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. How are you clearing a path for justice this holiday season? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on Bluesky, Facebook, Instagram and Meta’s Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts.
Thank you for listening to The Social Jesus Podcast. If you enjoyed this podcast please take a moment to like and subscribe and if the podcast platform you’re using offers this option, please leave us a positive review. This helps others find our podcast as well.
If you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 2 Episode 49: Clearing a Path for Justice
Matthew 3:1-12
For us today, this invitation challenges us to examine the uneven roads in our own world—spaces where poverty, racial and gender based injustice, LGBTQ discrimination, environmental harm, and economic inequality bend the path away from God’s vision. To “make his paths straight” is to engage in the slow, committed labor of reforming institutions, amplifying marginalized voices, and redistributing resources so all may flourish and thrive. It means choosing solidarity over indifference, advocacy over silence, and compassion over convenience.
Available on all major podcast carriers and at:
https://the-social-jesus-podcast.simplecast.com/episodes/clearing-a-path-for-justice
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
Are you getting all of RHM’s Free Resources?
Free Sign Up Here
The Liberation at the Heart of Advent
Big News! Your Gift Will Go Twice as Far!
From now through December 31st, every dollar you donate to Renewed Heart Ministries will be matched dollar for dollar!
That means your support will have double the impact in helping us continue to educate, inspire, and work toward a more just world grounded in love and compassion as we follow Jesus together.
Whether it’s $5 or $5,000, your generosity will be doubled thanks to a matching gift opportunity.
Give today and make twice the difference!
Go to renewedheartministries.com and click on “Donate.”
Or you can mail your support to:
Renewed Heart Ministries
PO Box 1211
Lewisburg, WV 24901
Thank you for being part of this work. Let’s finish the year strong—together.
The Liberation at the Heart of Advent
Herb Montgomery | Novembrer 28, 2025
If you’d like to listen to this week’s article in podcast version click on the image below:
This weekend is the beginning of Advent season and our gospel reading in the Lectionary is from the gospel of Matthew:
But about that day and hour no one knows, neither the angels of heaven, nor the Son, but only the Father. For as the ddays of Noah were, so will be the coming of the Son of Man. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark, and they knew nothing until the flood came and swept them all away, so too will be the coming of the Son of Man. Then two will be in the field; one will be taken and one will be left. Two women will be grinding meal together; one will be taken and one will be left. Keep awake therefore, for you do not know on what day your Lord is coming. But understand this: if the owner of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. Therefore you also must be ready, for the Son of Man is coming at an unexpected hour.
(Matthew 24:36-44)
Our first gospel passage of Advent this year is deeply rooted in the liberation hopes of Daniel’s “Son of Man” who would bring liberation for the oppressed, subjugated, and disenfranchised.
As I watched in the night visions,
I saw one like the Son of Man [a human being]
coming with the clouds of heaven.
And he came to the Ancient One
and was presented before him.
To him was given dominion
and glory and kingship,
that all peoples, nations, and languages
should serve him.
His dominion is an everlasting dominion
that shall not pass away,
and his kingship is one
that shall never be destroyed. (Dan 7:13)
In Daniel 7, the oppressive, unjust, and violent world empires of that time are represented by violent, fantastical beasts that are brought to judgement and replaced with the just reign of the Son of Man. It’s a transition away from predatory beasts to a world where our humanity, both oppressed and oppressor, has been reclaimed, thus represented by a “human being” or the “son of man.” By rooting the passage in Matthew in the imagery of Daniel 7, Matthew’s author is reminding readers that Jesus’ God is the God of the oppressed. As Mev Puleo wrote, “There’s an immediate relationship between God, oppression, liberation: God is in the poor who cry out. And God is the one who listens to the cry and liberates, so that the poor no longer need to cry out.” (Mev Puleo in Hune Margulies’ Will and Grace: Meditations on the Dialogical Philosophy of Martin Buber, p. 303.)
The imagery in Matthews of two groups with only one remaining reminds me of Matthew’s other parable where the sheep and the goats are separated, the goats are taken away, and the sheep remain. The condition in the parable that allows them to remain is the King’s statement “Whatever you did for one of the least of these brothers and sisters of mine, you did for me” (Matthew 25:40).
That condition is empathy. The kind of liberation Jesus envisioned is a liberation rooted in empathy and embracing our neighbor as ourselves. The Christmas season follows Advent. One of my all-time favorite Christmas stories is Charles Dickens’ Christmas Carol. I have loved its macabre challenge of classism and the economic exploitation of children, the poor, and laboring classes since I was young. In the scene where Scrooge is confronted by ignorance and want, we read:
“’Spirit! are they yours?’ Scrooge could say no more.
‘They are Man’s,’ said the Spirit, looking down upon them. ‘And they cling to me, appealing from their fathers. This boy is Ignorance. This girl is Want. Beware them both, and all of their degree; but most of all beware this boy [Ignorance], for on his brow I see that written which is Doom, unless the writing be erased. Deny it!’ cried the Spirit, stretching out its hand towards the city. ‘Slander those who tell it ye! Admit it for your factious purposes, and make it worse! And bide the end!’” – The Ghost of Christmas Present
Liberation rooted in empathy is the path away from the crisis coming as we continue to strain the sustainability of our present system. The masses make less and less while the cost of living becomes more and more expensive. Jesus’ ministry stood in the long lineage of the Hebrew prophetic justice tradition, and those prophets from long ago cried out in ways that resonate with what we witness daily here in the U.S.:
“Woe to those who make unjust laws, to those who issue oppressive decrees, to deprive the poor of their rights and withhold justice from the oppressed of my people, making widows their prey and robbing the fatherless.” (Isaiah 10:1-2).
People’s SNAP benefits were arbitrarily made a condition of the recent Government shutdown struggle while both Medicare and the Affordable Care Act, which puts healthcare in the reach of so many, are threatened. Standing in that prophetic justice tradition, Luke’s Jesus echoes the words of the prophet Isaiah when he states, “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” (Luke 4:18-19).
Advent is our annual reminder of what James H. Cone wrote decades ago: “There can be no Christian theology that is not identified unreservedly with those who are humiliated and abused. In fact, theology ceases to be a theology of the gospel when it fails to arise out of the community of the oppressed. For it is impossible to speak of the God of Israelite history, who is the God revealed in Jesus Christ, without recognizing that God is the God of and for those who labor and are overladen” (James H. Cone, A Black Theology of Liberation, p. 18).
Cone repeats this theme years later in his career in God of the Oppressed, expanding what it means in our context today:
“There can be no Christian theology that is not social and political. If theology is to speak about the God of Jesus who is revealed in the struggle of the oppressed for freedom, then theology must also become political, speaking for the God of the poor and the oppressed.” (James H. Cone; God of the Oppressed, p. 75)
Jesus is too often only envisioned as a peacemaker who accepted everybody. But this fails to take in the story in its entirety. Peacemakers who accept everybody don’t end up on Roman crosses. Jesus’ teachings and actions were rooted in his alternative social vision for his society. Jesus did not preach personal piety that left the status quo unchallenged, uncritiqued, or unchanged. He called his followers to a social vision that included the distributive justice found in Torah that many of those in his society had either forgotten or were choosing to ignore. He called this vision the kingdom, proclaimed it had come near (Advent), and invited his listeners to follow him in being a part of it.
Today, too many Christians want to claim Jesus so they can go to heaven but leave Jesus’ politics alone because it threatens their privilege, their power, or their social standing. Advent reminds us that Christianity’s gospel is rooted in a Jesus who proclaimed the advent of liberation for the oppressed and the beginning of a whole new world where injustice, violence and oppression are replaced by loving one’s neighbor as oneself and relating our neighbor as we would like our neighbor to relate to us. Anything less is a failure to grasp Jesus in his entirety.
I’ll close with one more quotation from Dr. Cone that it would be life-giving for us, this Advent season, to meditate on.
After all, are we not all oppressed, especially those who think that their freedom is found in social, political, and economic domination of others? Although these questions point to an essential truth of the gospel of liberation, they have been used by oppressors for untruth. The untruth of these questions lies in the subjective and often undisclosed intention of the people who ask them. While pretending to be concerned about the universal character of the human condition, oppressors are in fact concerned to justify their own particular status in society. They want to be oppressors and Christians at the same time. Since the oppressed are the only true Christians, oppressors claim to be victims, not for the purpose of being liberated but for their own social interests in retaining a ‘Christian’ identity while being against Jesus Christ. This is what Dietrich Bonhoeffer in another context called ‘cheap grace.’ I call it hypocrisy and blasphemy. (James H. Cone, God of the Oppressed, p. 136)
What does it mean this Advent season for us, together, to be a part of the advent of justice for the marginalized, oppressed, and disenfranchised?
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. What is Advent calling you to remember this season? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on Bluesky, Facebook, Instagram and Meta’s Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts.
Thank you for listening to The Social Jesus Podcast. If you enjoyed this podcast please take a moment to like and subscribe and if the podcast platform you’re using offers this option, please leave us a positive review. This helps others find our podcast as well.
If you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 2 Episode 48: The Liberation at the Heart of Advent
Matthew 24:36-44
“Today, too many Christians want to claim Jesus so they can go to heaven but leave Jesus’ politics alone because it threatens their privilege, their power, or their social standing. Advent reminds us that Christianity’s gospel is rooted in a Jesus who proclaimed the advent of liberation for the oppressed and the beginning of a whole new world where injustice, violence and oppression are replaced by loving one’s neighbor as oneself and relating to our neighbor as we would like our neighbor to relate to us. Anything less is a failure to grasp Jesus in his entirety.”
Available on all major podcast carriers and at:
https://the-social-jesus-podcast.simplecast.com/episodes/the-liberation-at-the-heart-of-advent
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
Are you getting all of RHM’s Free Resources?
Free Sign Up Here
A Political Execution: Beyond Atoning Sacrifice
Big News! Your Gift Will Go Twice as Far!
From now through December 31st, every dollar you donate to Renewed Heart Ministries will be matched dollar for dollar!
That means your support will have double the impact in helping us continue to educate, inspire, and work toward a more just world grounded in love and compassion as we follow Jesus together.
Whether it’s $5 or $5,000, your generosity will be doubled thanks to a matching gift opportunity.
Give today and make twice the difference!
Go to renewedheartministries.com and click on “Donate.”
Or you can mail your support to:
Renewed Heart Ministries
PO Box 1211
Lewisburg, WV 24901
Thank you for being part of this work. Let’s finish the year strong—together.
A Political Execution: Beyond Atoning Sacrifice
Herb Montgomery | Novembrer 21, 2025
If you’d like to listen to this week’s article in podcast version click on the image below:
Our reading this week is from the gospel of Luke:
When they came to the place called the Skull, they crucified him there, along with the criminals—one on his right, the other on his left. Jesus said, “Father, forgive them, for they do not know what they are doing.” And they divided up his clothes by casting lots.
The people stood watching, and the rulers even sneered at him. They said, “He saved others; let him save himself if he is God’s Messiah, the Chosen One.” The soldiers also came up and mocked him. They offered him wine vinegar and said, “If you are the king of the Jews, save yourself.”
There was a written notice above him, which read: THIS IS THE KING OF THE JEWS.
One of the criminals who hung there hurled insults at him: “Aren’t you the Messiah? Save yourself and us!” But the other criminal rebuked him. “Don’t you fear God,” he said, “since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong.”
Then he said, “Jesus, remember me when you come into your kingdom.” Jesus answered him, “Truly I tell you today, you will be with me in paradise.” (Luke 23:33-43)
Our reading this week is Luke’s version of Jesus’ crucifixion by the Roman Empire. The execution of Jesus can be understood not as a substitutionary atonement for sin (though many have only encountered this way of understanding Jesus’ death), but as a political execution carried out by the Roman state because it perceived Jesus as a threat to Rome’s imperial order. In1st Century Judea, crucifixion was a punishment reserved for rebels, insurrectionists, and those who challenged Roman authority. Jesus’ message of the “kingdom of God” was not merely spiritual—it carried radical social and political implications too. His teachings about justice, equality, and the reversal of power structures directly confronted both the Roman occupation and the collaboration of local religious elite families. When Jesus entered Jerusalem and was hailed as king, he symbolically opposed Caesar’s claim to ultimate authority.
Luke’s version includes the charge against Jesus that he claimed to be “King of the Jews.” This is a political claim, not a theological or religious one. In Luke’s version of this story, Pilate’s inscription on the cross confirms that Jesus was executed for being seen as a threat to the status quo and to the Roman stability of the Pax Romana. Within this interpretive lens, the crucifixion was an act of state violence meant to silence Jesus as a revolutionary figure and discourage others from following him. One of the strengths of interpreting Jesus’ death as a political execution is that it highlights the historical realities of Roman imperial power and the subversive nature of Jesus’ ministry in solidarity with the marginalized of his society. This interpretation shifts the focus from a metaphysical transaction for sin in a heavenly accountant’s books to a Jesus who modeled confrontation with systemic injustice and oppression.
In the Gospel accounts of Jesus’ crucifixion, the two men executed alongside him are often described as “thieves” or “robbers.” However, the Greek term used in the Gospels is lēstai (λησταί) and it carries a more complex meaning than petty theft. In the political and historical context of first-century Judea, lēstai often referred to the rebels, insurrectionists, or bandits associated with resistance movements against Roman occupation. This suggests that the men crucified with Jesus were not simply criminals in a common-law sense, but likely participants in anti-Roman uprisings.
Crucifixion was a punishment Rome reserved for slaves and enemies of the state—those who threatened imperial order. Thieves and ordinary lawbreakers were rarely crucified. The fact that Jesus and the two lēstai were executed together indicates that the Roman authorities viewed all three as subversive figures. This interpretation aligns with the charge placed over Jesus’ head in Luke’s gospel, “King of the Jews.” It was a political accusation implying sedition against Caesar, not a religious or moral offense.
The presence of insurrectionists beside Jesus deepens the political dimension of his death. It situates the crucifixion within Rome’s broader campaign to suppress unrest in Judea, where nationalist and messianic movements frequently arose. We are considering Luke’s version of this story this week. Yet in the Gospel of John, the figure of Barabbas, who was released instead of Jesus in John’s version of the story and is described as an insurrectionist, further supports this context. Jesus’ execution was not an isolated event but part of Rome’s crackdowns on perceived revolutionary threats.
Interpreting the two lēstai as political rebels rather than as simple thieves reframes the crucifixion scene. It underscores the political volatility of Jesus’ ministry and the extent to which his message of God’s kingdom was perceived as a challenge to the status quo of imperial power. In this light, Golgotha becomes not merely a site of criminal punishment, but also a symbol of Rome’s suppression of dissent and the revolutionary hope embodied in Jesus.
This interpretation has the potential to shift our focus away from the cosmic efficacy of Jesus’ death to how everything accomplished by Rome in Jesus’ death was undone, triumphed over, and reversed through the resurrection.
One of my favorite scholars on this topic is the Rev. Dr. Kelly Brown Douglas. She is an African-American Episcopal priest, womanist theologian, former interim president of Episcopal Divinity School, and the Canon Theologian at the Washington National Cathedral. In her book Stand Your Ground: Black Bodies and the Justice of God, Douglas lays out a convincing line of reasoning that grounds God’s saving work in Jesus’ resurrection rather than in Jesus’ death and dying. I will quote her here at length and encourage anyone to read the entire chapter. She writes:
“The resurrection is God’s definitive victory over crucifying powers of evil. Ironically, the power that attempts to destroy Jesus on the cross is actually itself destroyed by the cross. The cross represents the power that denigrates human bodies, destroys life, and preys on the most vulnerable in society. As the cross is defeated, so too is that power. The impressive factor is how it is defeated. It is defeated by a life-giving rather than a life-negating force. God’s power, unlike human power, is not a “master race” kind of power. That is, it is not a power that diminishes the life of another so that others might live. God’s power respects the integrity of all human bodies and the sanctity of all life. This is a resurrecting power. Therefore, God’s power never expresses itself through the humiliation or denigration of another. It does not triumph over life. It conquers death by resurrecting life. The force of God is a death-negating, life-affirming force. This is significant in two ways. The black feminist literary artist and social critic Audre Lorde once said, “The master’s tools will never dismantle the master’s house. They may allow us to temporarily beat him at his own game, but they will never enable us to bring about genuine change.” What the crucifixion–resurrection event reveals is that God does not use the master’s tools. God does not fight death with death. God does not utilize the violence exhibited in the cross to defeat deadly violence itself. As Lorde suggests, while this may bring a temporary solution, it does not bring an end to the culture of death itself. Rather, one stays entrapped in that very culture. The culture of death is thus granted power over life. As such, “only the most narrow parameters of change are possible and allowable.” If indeed the power of life that God stands for is greater than the power of death, then this must be manifest in the way God triumphs over death-dealing powers. The freedom of God that is life requires a liberation from the very weapons utilized by a culture of death. In other words, these weapons cannot become divine weapons. This liberation was foreshadowed by Jesus’ refusal to cooperate with the powers of death at the time of his crucifixion. The culmination of this liberation is Jesus’ resurrection. Moreover, that God did not defeat the cross with weapons of death further illustrates the fact of God’s transcendent freedom. For again, it reveals that God is not constrained by the ways of the world to accomplish God’s ends.” (Kelly Brown Douglas, Stand Your Ground: Black Bodies and the Justice of God, p. 182-183)
Douglas explains that the cross was violent but that God’s triumph over that violent death was nonviolent. The resurrection is therefore a Divine, nonviolent triumph over violence and injustice. Douglas writes of these themes in the context of racial justice, but the same principles can be just as equally applied to all justice work whether it be economic justice, LGBTQ rights, gender equality, or any other kind.
Christianity is the only world religion where our central figure of belief and worship was executed by the unjust system of empire. The Jesus of our story understood where his actions of standing in solidarity with the marginalized and oppressed could lead. And he had the courage to stand in that solidarity anyway. As certain other religions of indigenous and marginalized populations do, the resurrection narrative also places Diety squarely on the side of the oppressed. This has deep ramifications for Christians who choose to engage in justice work today. When understood in the context of Empire, the cross calls us to rethink Jesus’ death as political execution. Juxtaposing the crucifixion and unjust power structures pulls back the veil and reveals Jesus’ death in its political context. It calls us as Jesus followers to insurrection ourselves, as we interpret the death of Jesus as political resistance. Jesus was executed by the state. Could the cross have been political execution rather than sacrifice? Reframing the crucifixion in its context shows it to be Rome’s political act, not God’s substitutionary plan. And in this light, the politics of Jesus’ death go far beyond heavenly bookkeeping. Revisiting Calvary as political execution leads us to a place where faith meets empire and we begin to understanding Jesus’ life and teachings as a call to participate in resistance to unjust systems that weaponize and wield death today.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. How does reinterpreting Jesus execution with special emphasis on the triumph of the resurrection inform your own justice work, today? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on Bluesky, Facebook, Instagram and Meta’s Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts.
Thank you for listening to The Social Jesus Podcast. If you enjoyed this podcast please take a moment to like and subscribe and if the podcast platform you’re using offers this option, please leave us a positive review. This helps others find our podcast as well.
If you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 2 Episode 47: A Political Execution: Beyond Atoning Sacrifice
Luke 23:33-43
“The Jesus of our story understood where his actions of standing in solidarity with the marginalized and oppressed could lead. And he had the courage to stand in that solidarity anyway. As certain other religions of indigenous and marginalized populations do, the resurrection narrative also places Diety squarely on the side of the oppressed. This has deep ramifications for Christians who choose to engage in justice work today. When understood in the context of Empire, the cross calls us to rethink Jesus’ death as political execution. Juxtaposing the crucifixion and unjust power structures pulls back the veil and reveals Jesus’ death in its political context. It calls us as Jesus followers to insurrection ourselves, as we interpret the death of Jesus as political resistance. Jesus was executed by the state. Could the cross have been political execution rather than sacrifice? Reframing the crucifixion in its context shows it to be Rome’s political act, not God’s substitutionary plan. And in this light, the politics of Jesus’ death go far beyond heavenly bookkeeping. Revisiting Calvary as political execution leads us to a place where faith meets empire and we begin to understand Jesus’ life and teachings as a call to participate in resistance to unjust systems that weaponize and wield death today.”
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
Are you getting all of RHM’s Free Resources?
Free Sign Up Here
A World that is Just, Safe, and Compassionate for All
Big News! Your Gift Will Go Twice as Far!
From now through December 31st, every dollar you donate to Renewed Heart Ministries will be matched dollar for dollar!
That means your support will have double the impact in helping us continue to educate, inspire, and work toward a more just world grounded in love and compassion as we follow Jesus together.
Whether it’s $5 or $5,000, your generosity will be doubled thanks to a matching gift opportunity.
Give today and make twice the difference!
Go to renewedheartministries.com and click on “Donate.”
Or you can mail your support to:
Renewed Heart Ministries
PO Box 1211
Lewisburg, WV 24901
Thank you for being part of this work. Let’s finish the year strong—together.
A World that is Just, Safe, and Compassionate for All
Herb Montgomery | Novembrer 14, 2025
If you’d like to listen to this week’s article in podcast version click on the image below:
Our reading this week is from the gospel of Luke:
Some of his disciples were remarking about how the temple was adorned with beautiful stones and with gifts dedicated to God. But Jesus said, “As for what you see here, the time will come when not one stone will be left on another; every one of them will be thrown down.”
“Teacher,” they asked, “when will these things happen? And what will be the sign that they are about to take place?” He replied: “Watch out that you are not deceived. For many will come in my name, claiming, ‘I am he,’ and, ‘The time is near.’ Do not follow them. When you hear of wars and uprisings, do not be frightened. These things must happen first, but the end will not come right away.” Then he said to them: “Nation will rise against nation, and kingdom against kingdom. There will be great earthquakes, famines and pestilences in various places, and fearful events and great signs from heaven.
But before all this, they will seize you and persecute you. They will hand you over to synagogues and put you in prison, and you will be brought before kings and governors, and all on account of my name. And so you will bear testimony to me. But make up your mind not to worry beforehand how you will defend yourselves. For I will give you words and wisdom that none of your adversaries will be able to resist or contradict. You will be betrayed even by parents, brothers and sisters, relatives and friends, and they will put some of you to death. Everyone will hate you because of me. But not a hair of your head will perish. Stand firm, and you will win life. (Luke 21:5-19)
The author of the gospel of Luke is seeking to make sense of the devastation that Jewish Jesus followers had just witnessed when Rome razed the temple in Jerusalem to the ground. Let’s consider Luke’s source material, the gospel of Mark:
Jesus said to them: “Watch out that no one deceives you. Many will come in my name, claiming, ‘I am he,’ and will deceive many. When you hear of wars and rumors of wars, do not be alarmed. Such things must happen, but the end is still to come. Nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places, and famines. These are the beginning of birth pains. (Mark 13:5-8)
Luke expands on and rounds out Mark’s narrative. This portion agrees with other non-canonical accounts of the same events. Consider this description from Josephus:
“These people [those slaughtered when the Romans razed the temple in Jerusalem] owed their demise to a phony prophet. He was someone who on that very day announced that God had ordered the people in the city to go up to the temple area, there to welcome the signs that they would be delivered. Many prophets at the time were incited by tyrannical leaders to persuade people to wait for help from God . . . When humans suffer, they are readily persuaded; but when the con artist depicts release from potential affliction, those suffering give themselves up entirely to hope.” (Josephus, Jewish Wars, 6.285-87)
The history surrounding these events is that the economically exploited had reached a breaking point where they could not be squeezed further. Uprising broke out with the poor people’s revolt in overthrowing the Temple state elites, taking over the Temple and Jerusalem and burning all records of all debts, virtually forcing a year of Jubilee according to the Torah. When Rome was sent in to quell the riots, those who had had some taste of victory in Jerusalem set their sights on a bigger target: liberation from not only Jerusalem’s power brokers but also liberation from the Roman Empire itself. Inspired by the historical stories of the Maccabean rebellion against Greece, prophets/messiahs led multitudes not to liberation but to their death at the hands of the much more powerful Rome.
Our reading this week speaks to the unsustainable exploitative system of the society that Jesus followers found themselves in during the first half of the 1st Century.
What about our system today?
Our dominant global economic system has generated an enormous amount of wealth for a few. Its defining features, the private ownership of production and the profits produced for those with the capital to invest, have produced billionaires and plunged many around the globe into poverty. This system has profound contradictions: what creates immense wealth for some also deepens inequality for many others. On top of the growing disparity, this system is also driving ecological crisis. In its current form, our present system tends to exploit natural resources in ways that threaten our planet’s long-term stability.
At its core, our system is based on the pursuit of profit. Corporations seek to maximize returns for shareholders by increasing efficiency, cutting costs, and expanding markets but too often at the expense of the livelihoods of those who make up their workforce. Growth at any cost is defined as the measure of success for both companies and nations alike. We have people going hungry in the richest country in the world, while the stock market continues to rise. This growth metric is not neutral; it shapes how societies share power, treat its labor, drive consumption, and use natural resources. To maintain profitability and an ever-progressing pattern of growth, companies must continually produce more goods, stimulate more demand, and secure cheaper means of producing all of that growth whether those means are human labor or raw materials extracted from the Earth.
Our system is built on profits, once earned, being reinvested to generate even further profits. This self-reinforcing cycle of accumulation and growth drives technological change and innovation for sure, but it also encourages relentless extraction, consumption, and a win-lose world where a few win and many lose. Profit motives too often prioritize short-term gains over long-term losses when it comes to sustainability for the environment and for working people. Costs to produce these profits for investors are often ignored or passed on to our society at large.
Our system creates chronic inequality. The economist Thomas Piketty has shown that when the rate of return on capital exceeds the rate of economic growth (as it often does), wealth tends to concentrate in the hands of those who are already wealthy. Over time, this process creates vast disparities between capital owners and wage earners. While some individuals and corporations amass unprecedented fortunes, the majority experience exactly the challenges we are witnessing right now in the U.S.: stagnant wages you can’t live on combined with a continuing rise in the costs of living.
Since COVID, these trends have only intensified. Someone may boast that our system has increased efficiency but it has also displaced workers and destroyed unions, once the only means for labor to bargain in a system of imbalanced power. Our one-sided system has enabled wealth to grow exponentially for those with capital while divorcing profits from the real economic welfare of the wider population. The result is a widening gap in the U.S., and also, if we take a few steps back, we see a widening global gap between the Global North and South, where long established patterns of colonialism and extraction persist in new and ever-evolving forms.
This ever-increasing wealth disparity is not merely an economic issue but a moral, theological and political one as well. Wealth disparity means that political power and social influence also becomes concentrated in the hands of a few. It harms democracy. Wealthy individuals and corporations shape policy, media narratives, and public priorities, often in ways that reinforce their own advantage and to the disadvantage of the masses. This concentration of power undermines democratic accountability and makes it harder to enact reforms that could redistribute resources or regulate environmentally harmful industries. The wealth disparity and environmental degradation created by our present system are intertwined. Both stem from the same structural imbalances that privileges profit over collective well-being of the masses.
As we consider the unsustainablity of this system for most people, we need to consider its unsustainability for our planet, too. The environmental costs of our present economic system are becoming increasingly undeniable. Our system’s dependence on continuous growth and consumption exerts unsustainable pressure on our finite ecosystem. Fossil-fuel dependence, industrial agriculture, deforestation, and mass production all contribute to climate change and biodiversity loss. These are the intrinsic side effects of a system that depends on continual growth, profit, and accumulation. Every stage of our system’s production cycle, whether extraction, manufacturing, distribution, consumption, or disposal, involves the conversion of natural resources into products to produce profit or waste after those profits have been realized.
Environmental economist Herman Daly has argued that a system based on infinite growth is fundamentally incompatible with a finite planet. This is the contradiction now visible in our accelerating climate emergency, and inequality only compounds the problem. The wealthy contribute disproportionately to waste and resource use. Meanwhile, the poor bear the brunt of climate disasters, pollution, and resource depletion. Low-income communities often live near toxic waste sites or in regions vulnerable to flooding and drought. Jesus’ call to care about the poor thus is inseparably connected to caring about environmentalism. Globally, less developed countries suffer the consequences of the environmental damage richer nations produce. Again, environmental justice is inseparable from economic justice.
If our present system has led to wealth disparity and ecological damage, what does that mean for the future? Some argue for a fundamental transformation, a post-capitalist system rooted in ecological and social priorities rather than profit. Others advocate for “green capitalism” or market reforms that internalize environmental costs through things like carbon pricing, circular economies, and corporate accountability. I believe that even these reforms cannot solve the problem. So long as economic success is measured by GDP and shareholder returns, sustainability for the people who are wage earners and the planet who supplies natural resources will always be a secondary priority.
A more equitable and sustainable future requires reimagining what we mean by prosperity. Instead of endless growth, societies might pursue well-being, balance, and the common good. The kind of redistribution of wealth that we encounter in the gospels, that Jesus called his audiences to, could be achieved today through such things as progressive taxation, public investment, and labor empowerment. This month’s recommended reading for Renewed Heart Ministries is Ingrid Robeyns’ Limitarianism: The Case Against Extreme Wealth. Whatever course we chose, it must be a path toward correcting our iniquity of widening inequity.
Our future depends on policies that prioritize renewable energy, conservation, and sustainable production for both people and the planet. Grassroots movements, Indigenous perspectives, and cooperative models today offer alternatives that center community and stewardship rather than the demand for nonstop growth ing our present system.
Our present crises of growing inequality and the coming environmental collapse are both intrinsic symptoms of how we are choosing to shape our economic system. The relentless pursuit of profit, if left unchecked, will continue to erode both social cohesion and our planet’s foundations for life.
Just like in the 1st Century, life-giving change requires of us today a profound moral and political shift away from a system that values growth above all to one that values justice, sustainability, and collective flourishing. The gospels call us, just as they called to those in the 1st Century, to the work of shaping our world into a safe, compassionate, just home for all.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. If the Galilean prophet of the poor named Jesus lived and taught in our society today, what would he say is our coming crisis of one stone not being left on another? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on Bluesky, Facebook, Instagram and Meta’s Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts.
Thank you for listening to The Social Jesus Podcast. If you enjoyed this podcast please take a moment to like and subscribe and if the podcast platform you’re using offers this option, please leave us a positive review. This helps others find our podcast as well.
If you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 2 Episode 46: A World that is Just, Safe, and Compassionate for All
Luke 21:5-19
“Our present crises of growing inequality and the coming environmental collapse are both intrinsic symptoms of how we are choosing to shape our economic system. The relentless pursuit of profit, if left unchecked, will continue to erode both social cohesion and our planet’s foundations for life. Just like in the 1st Century, life-giving change requires of us today a profound moral and political shift away from a system that values growth above all to one that values justice, sustainability, and collective flourishing. The gospels call us, just as they called to those in the 1st Century, to the work of shaping our world into a safe, compassionate, just home for all. If the Galilean prophet of the poor named Jesus lived and taught in our society today, what would he say is our coming crisis of one stone not being left on another?”
Available on all major podcast carriers and at:
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
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A Gospel About the Living Rather than the Dead
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A Gospel About the Living Rather than the Dead
Herb Montgomery | Novembrer 7, 2025
If you’d like to listen to this week’s article in podcast version click on the image below:
Our reading this week is from the gospel of Luke:
Some Sadducees, those who say there is no resurrection, came to him and asked him a question, “Teacher, Moses wrote for us that if a man’s brother dies, leaving a wife but no children, the man shall marry the widow and raise up children for his brother. Now there were seven brothers; the first married, and died childless; then the second and the third married her, and so in the same way all seven died childless. Finally the woman also died. In the resurrection, therefore, whose wife will the woman be? For the seven had married her.”
Jesus said to them, “Those who belong to this age marry and are given in marriage; but those who are considered worthy of a place in that age and in the resurrection from the dead neither marry nor are given in marriage. Indeed they cannot die anymore, because they are like angels and are children of God, being children of the resurrection. And the fact that the dead are raised Moses himself showed, in the story about the bush, where he speaks of the Lord as the God of Abraham, the God of Isaac, and the God of Jacob. Now he is God not of the dead, but of the living; for to him all of them are alive.” (Luke 20:27-38)
Our reading this week involves a long-standing disagreement between the Pharisees and the Sadducees regarding the resurrection. Luke’s Jesus aligns with the Pharisees in this argument by affirming the idea of a resurrection, but then escapes a Sadducean trap set for those who believed in a resurrection. The style of the story they told Jesus reflects the style of the debates of rabbis at the time Luke’s gospel was written and is consistent with the way Jesus typically responds to tricky questions in Luke’s stories. At that time, Pharisees did not teach that a person went directly to a heavenly abode at death as some Christians would later come to teach. Jesus’ Jewish society was far from univocal on what happens to a person after this life. Luke’s gospel also includes the story of the rich man and Lazarus, a story that reflects a view of the afterlife influenced heavily by Jewish Hellenism. In our story this week, Jesus sides with a Jewish idea that says all dead people, regardless of the type of life they lived, rest at death in Sheol, the inescapable abode where those who have died have no conscious existence. This belief later evolved into a resurrection of both the righteous and the unrighteous on a day in the future when all injustice, oppression, and violence would be put right (see Daniel 12:2).
The phrase that jumps out at me most in our reading is “God is not the God of the dead, but the God of the living.” The contrast between focusing on the living rather than on death and dying could have many possible applications today. To be sure, managing people’s fear of death has been a significant preoccupation for many religions. In the Christian faith, for example, the promise of heaven is powerful because it can be comforting. But focusing solely on personal salvation and the afterlife can replace focusing on Jesus’ teachings that call us to heal and put right the world around us while we live. Christianity teaches not only about the life to come but also about how Jesus followers are to live here and now. Justice in this life is not a secondary concern, but is central to Jesus’ teachings in the gospel stories.
One of Jesus’ core messages was the importance of loving one’s neighbor and caring for the least among us. In the Gospel of Matthew, Jesus makes this clear when he says, “Whatever you did for one of the least of these brothers and sisters of mine, you did for me” (Matthew 25:40). This passage defines following Jesus as action. It suggests that a genuine embrace of Jesus’ vision for society (“the kingdom”) manifests in acts of compassion, justice, and love toward others. A life focused only on securing a place in heaven or what may happen to us when we are dead risks neglecting Jesus’ call to be salt and light in our world while we are living (Matthew 5:13-16).
Being “salt and light” in our world here and now means Jesus followers are to influence the world positively by reflecting Jesus core ethic—love of neighbor—through their actions. Loving one’s neighbor in this life can express itself in many ways. It can include opposing unjust economic systems that plunge people into and keep them in poverty. It’s unacceptable that anyone should be hungry in the richest country in the world. The U.S. growing wealth disparity continues to worsen every day. Love of neighbor can also include seeking justice, which leads to peace, in other areas, too: justice in regards to racism, xenophobia, ableism, gender disparities, LGBTQ rights, and more. Working to shape our world into a safe, compassionate, just home for everyone is how Jesus followers testify to the power of Jesus’ gospel of love. To be clear, these actions don’t earn our individual salvation, but they are the ways through which we bring social salvation into being.
When Christians focus on doing justice in this world, they embody Jesus’ kingdom of God on earth. Jesus often spoke of the “kingdom of heaven” not as a distant place but as a present reality breaking into our world. Every act of kindness, every instance of compassion, and every effort toward justice manifests God’s just future and invites others into it today. The Christian life is not meant to be lived in isolation while we wait for death but in active engagement with the world while we are alive. After all, God is the God of the living and not the dead.
Focusing on our present life also guards against societal complacency and selfishness. A heaven-only paradigm can lead to an inward-looking faith concerned more with personal, individual assurance than community responsibility. But from the very beginning, Christianity has been a communal faith, one where love for God is not in competition with love for neighbor but inseparably connected, one manifesting the other. Following Jesus means working toward justice now as an act of obedience to the love of God, and, in tangible ways that benefit both ourselves and others, loving our neighbors as ourselves.
While the hope of heaven has historically been central to Christian belief, it still should never overshadow Jesus’ call to follow Him in how we relate to our world while we are in this life. Working toward a just world here and now is therefore central to discipleship. Through actions Jesus modeled himself in the gospel stories, Christians not only witness to the truth of Jesus’ love of neighbor but also bring hope, healing, and justice to a world in need. Jesus didn’t live to simply tell us God loved us. He spent his life teaching and modeling for us how to love one another.
“We belong to a mutually beneficial web of connection, well-being, and love. At the root of this connection is empathy; the result is kindness, compassion, respect, and understanding. When religion doesn’t center on this mutuality, it can become one of the toxic narratives that, in the end, dismantles self-love.” (Rev. Dr. Jacqui Lewis, Fierce Love, p. 30)
The questions about the afterlife that we encounter in this week’s reading are a distraction from focusing on living just lives while we’re alive. It’s interesting that these questions came from the Sadducees, the wealthy and elite class of Jesus’s society who had the most to lose if the masses embraced Jesus’ economic call for wealth redistribution such as through the Torah’s year of Jubilee (see Luke 4:19). Could this question, part of a debate between the Pharisees and and Sadducees, have been meant to distract from the concrete, economic elements of Jesus’ gospel? Could this have been another example of that age old political tactic of seeking to sow division among the masses over a peripheral topic to divide their support of Jesus?
Jesus’ response that God is the God of the living and not the dead calls each of us today to focus on uniting in our focus on the life in front of us, and shaping our current world into a safe, compassionate, just home for everyone today rather than on endless metaphysical debates about what may or may not happen to us in an afterlife.
Jesus’ mantra calls to me this week to focusing today. What difference can we make now?
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. What difference does focusing on this life make in your own Jesus following and justice work? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on Bluesky, Facebook, Instagram and Meta’s Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts.
Thank you for listening to The Social Jesus Podcast. If you enjoyed this podcast please take a moment to like and subscribe and if the podcast platform you’re using offers this option, please leave us a positive review. This helps others find our podcast as well.
If you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 2 Episode 45: A Gospel About the Living Rather than the Dead
Luke 20:27-38
“While the hope of heaven has historically been central to Christian belief, it still should never overshadow Jesus’ call to follow Him in how we relate to our world while we are in this life. Working toward a just world here and now while we are alive is therefore central to discipleship. The questions about the afterlife that we encounter in this week’s reading are a distraction from focusing on living just lives while we’re alive. It’s interesting that these questions came from the wealthy and elite class of Jesus’s society who had the most to lose if the masses embraced Jesus’ economic call for wealth redistribution such as through the Torah’s year of Jubilee? Could this have been another example of that age old political tactic of seeking to sow division among the masses over a peripheral topic to divide their support of justice? Jesus’ response that God is the God of the living and not the dead calls each of us today to focus on uniting in our focus on the life in front of us rather than on endless metaphysical debates about what may or may not happen to us in an afterlife.”
Available on all major podcast carriers and at:
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
Are you getting all of RHM’s Free Resources?
Free Sign Up Here
The Social Vision of the Gospel
We want to take a moment to express our heartfelt gratitude to each and every one of you who supports the work of Renewed Heart Ministries. Your generosity makes it possible for us to continue our mission of love, justice, and compassion—even in a time when ministries like ours are being called to do more with less.
Your support means the world to us. Whether we’re speaking into the broader society or engaging within our faith communities, we remain committed to advocating for a world that is inclusive, just, and safe for all. Your partnership helps keep that vision alive.
From all of us at Renewed Heart Ministries, thank you. We are so deeply grateful for you—and we couldn’t do this work without you.
If you’d like to join them in supporting our work, please go to renewedheartministries.com and click on “Donate.”
From now through December 31st, every dollar you donate to Renewed Heart Ministries will be matched dollar for dollar!
That means your support will have double the impact in helping us continue to educate, inspire, and work toward a more just world grounded in love and compassion as we follow Jesus together.
The Social Vision of the Gospel
Herb Montgomery | October 31, 2025
If you’d like to listen to this week’s article in podcast version click on the image below:
We have two readings from the gospels in the lectionary this weekend. Because each has powerful potential to inform our justice work today, let’s take a brief look at them both. First is Luke 6:20-31:
Then he looked up at his disciples and said:
“Blessed are you who are poor,
for yours is the kingdom of God.
“Blessed are you who are hungry now,
for you will be filled.
“Blessed are you who weep now,
for you will laugh.
“Blessed are you when people hate you, and when they exclude you, revile you, and defame you on account of the Son of Man. Rejoice in that day and leap for joy, for surely your reward is great in heaven; for that is what their ancestors did to the prophets.
“But woe to you who are rich,
for you have received your consolation.
“Woe to you who are full now,
for you will be hungry.
“Woe to you who are laughing now,
for you will mourn and weep.
“Woe to you when all speak well of you, for that is what their ancestors did to the false prophets.
“But I say to you that listen, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you. If anyone strikes you on the cheek, offer the other also; and from anyone who takes away your coat do not withhold even your shirt. Give to everyone who begs from you; and if anyone takes away your goods, do not ask for them again. Do to others as you would have them do to you.” (Luke 6:20-31)
Jesus’ social vision as portrayed in the gospels radically reverses our world’s hierarchies and economic systems. His message is explicitly good news for the poor and the marginalized but often confronts the rich and powerful. The inversion in Luke of societal values is also repeated in his words: “The last shall be first, and the first shall be last” (Matthew 20:16). It is good news for those who are last (in Luke, the poor) and at best problematic for those the status quo places first. In a world of limited resources, Jesus’ vision proposes a more equitable distribution of resources not by expanding abundance, but through redistributing the abundance that already exists. This requires those at the top (whom already have significantly more than they need) being content with less for the sake of those at the bottom having their needs met.
Jesus consistently centers the poor in his ministry. Luke’s beatitudes are yet another example. Here Jesus states plainly: “Blessed are you who are poor, for yours is the kingdom of God” (Luke 6:20). In contrast, he warns: “Woe to you who are rich, for you have already received your comfort” (Luke 6:24). His teaching doesn’t spiritualize poverty; it addresses material poverty head-on. On another occasion in Luke, Jesus calls a rich man to sell all he has and give to the poor (Luke 18:22). This was not an isolated incident but part of a broader ethic of radical, generous wealth distribution aimed at economic justice.
In Jesus’ social vision, equity means that the powerful must relinquish privilege, not just “help” the poor from a place of superiority. This is about justice, not charity. Redistribution of wealth is not optional but, according to Jesus, a sign of faithfulness to God’s kingdom. The early Christian community in Acts 2:44-45 and 4:32-35 reflects this ideal: they held all things in common, and “there was not a needy person among them.” This model directly challenges systems of accumulation and hoarding that benefit a few at the expense of many.
Jesus’ critique of the elite made him deeply unpopular among the powerful. His words in Luke 6 continue: “Woe to you when everyone speaks well of you, for that is how their ancestors treated the false prophets.” Being hated or rejected by the ruling or centered classes becomes a badge of honor for those following Jesus. His vision aligns more with the hungry, the weeping, the outcast, the marginalized than with the privileged, the propertied, and the powerful.
And it doesn’t stop here.
Luke’s gospel immediately reminds its audience that Jesus’ revolution is not carried out through violence. His ethic of nonviolence is profound. “Turn the other cheek”(Matthew 5:39), far from a call to passive submission, is a creative act of resistance that exposes injustice without mirroring it. Going the second mile and giving one’s cloak along with the tunic are symbolic gestures of protest that disarm, humanize the oppressed, and unsettle systems of power. These actions refuse humiliation while rejecting retaliation, calling us to reclaim the humanity of all involved. (For more on this see A Primer on Self Affirming Nonviolence [Part 3])
Ultimately, Jesus’ social vision is a direct challenge to the status quo. It is good news for the poor and marginalized, because it affirms their dignity and promises liberation. But for the rich and powerful, it is a call to repentance, humility, and transformation. His vision of a reordered world, where love, justice, and equity reign, is not comfortable for those who benefit from existing inequalities. Yet it is precisely this discomfort that makes the gospel radically revolutionary.
Our second reading this week is an example of a wealthy and powerful person in Luke’s gospel who choose to embrace the repentance, humility, and transformation that Jesus called for. It’s the story of Zacchaeus:
[Jesus] entered Jericho and was passing through it. A man was there named Zacchaeus; he was a chief tax collector and was rich. He was trying to see who Jesus was, but on account of the crowd he could not, because he was short in stature. So he ran ahead and climbed a sycamore tree to see him, because he was going to pass that way. When Jesus came to the place, he looked up and said to him, “Zacchaeus, hurry and come down; for I must stay at your house today.” So he hurried down and was happy to welcome him. All who saw it began to grumble and said, “He has gone to be the guest of one who is a sinner.” Zacchaeus stood there and said to the Lord, “Look, half of my possessions, Lord, I will give to the poor; and if I have defrauded anyone of anything, I will pay back four times as much.” Then Jesus said to him, “Today salvation has come to this house, because he too is a son of Abraham. For the Son of Man came to seek out and to save the lost.” (Luke 19:1-10)
Zacchaeus, a wealthy tax collector, was widely despised for collaborating with the Roman Empire and enriching himself at the expense of his fellow Jews. His profession placed him among the elite of his time, yet religiously, culturally, and socially, he was isolated and marginalized.
When Jesus enters Jericho, Zacchaeus climbs a tree to see Him—a powerful symbol of his desire to rise above his compromised life. And Jesus’ response is revolutionary: rather than condemn Zacchaeus, He invites Himself to his house. This act of inclusion leads to Zacchaeus’ transformation. He pledges to give half his wealth to the poor and repay fourfold anyone he has defrauded. This is not just personal, private, individual repentance, it’s economic justice in action. Zacchaeus acknowledges the harm caused by his wealth and uses his resources to repair it. Jesus affirms this change by saying, “Today salvation has come to this house.”
In today’s world, where income inequality is widening and economic systems often benefit the few at the expense of the many, Zacchaeus’ story raises urgent questions. What would it look like if the wealthy, especially those whose fortunes are built on exploitation, followed Zacchaeus’ example? His response to Jesus was not mere charity but restitution and structural change—principles echoed in movements for reparations and equitable wealth redistribution today.
The story of Zacchaeus challenges both the acquisition and use of wealth. It invites a transformation that starts with a compassionate awakening toward those the system has plunged into poverty and leads to economic action. In a time when billions live in poverty while a small percentage hold vast wealth, the Zacchaeus story reminds us that true discipleship involves justice, not just belief.
Zacchaeus’ embrace of Jesus’ social vision is a model not only of repentance but also of social transformation. His encounter with Jesus demonstrates that economic justice is central to spiritual renewal, and that addressing income inequality is not only a policy issue but also a deeply moral and theological one.
I’m reminded of the words of Michelle Alexander almost a decade ago now: “Without a moral or spiritual awakening, we will remain forever trapped in political games fueled by fear, greed and the hunger for power.” (Michelle Alexander, “Something Much Greater At Stake,” Radical Discipleship, September 18, 2016). Our readings in Luke this week offer us that alternate path of awakening toward justice.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. In what ways are you choosing to embrace Jesus’ social vision as represented in the gospels? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.
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Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 2 Episode 44: The Social Vision of the Gospel
Luke 6:20-31 & Luke 19:1-10
“In today’s world, where income inequality is widening and economic systems often benefit the few at the expense of the many, Zacchaeus’ story raises urgent questions. His response to Jesus was not mere charity but restitution and structural change—principles echoed in movements for reparations and equitable wealth redistribution today. The story of Zacchaeus challenges both the acquisition and use of wealth. It invites a transformation that starts with a compassionate awakening toward those the system has plunged into poverty and leads to economic action. In a time when billions live in poverty while a small percentage hold vast wealth, the Zacchaeus story reminds us that true discipleship involves justice, not just belief. His encounter with Jesus demonstrates that economic justice is central to spiritual renewal, and that addressing income inequality is not only a policy issue but also a deeply moral and theological one.”
Available on all major podcast carriers and at:
https://the-social-jesus-podcast.simplecast.com/episodes/the-social-vision-of-the-gospel
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
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