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.
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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.
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 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.
Are you getting all of RHM’s Free Resources?
Free Sign Up Here
The Parable of the Pharisee and the Tax Collector
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 Parable of the Pharisee and the Tax Collector
Herb Montgomery | October 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 Luke:
He also told this parable to some who trusted in themselves that they were righteous and regarded others with contempt: “Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee, standing by himself, was praying thus, ‘God, I thank you that I am not like other people: thieves, rogues, adulterers, or even like this tax collector. I fast twice a week; I give a tenth of all my income.’ But the tax collector, standing far off, would not even look up to heaven, but was beating his breast and saying, ‘God, be merciful to me, a sinner!’ I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted.” (Luke 18:9-14)
As we begin this week, I want us to first take an honest, historical look at the Pharisees. Pharisees were in conflict with the early church at the time Luke’s gospel was written. That’s why in Luke the Pharisees are typically painted as the “bad guys” in relation to the Jesus movement. Today, that’s not our context. Any person who cares about ending violence, including Jesus followers, should reject using the label of “Pharisee” as a pejorative.
Pharisees in Jesus’ society belonged to two different schools of interpretation, the Schools of Shammai and Hillel. Sometimes Jesus’ teachings harmonized with one school, and at other times his teachings harmonized with the other. These were the two major schools of thought in Judaism during the late Second Temple period. While both schools upheld the authority of the Torah and the Oral Law, they differed in their interpretations and approaches to Jewish law and practice. The School of Shammai was generally more strict and conservative, emphasizing rigorous adherence to religious laws and rituals. They often interpreted the law literally and were less accommodating to non-Jews or Hellenistic influences. For example, Shammai’s followers restricted the conversion process and opposed leniency in Sabbath observance and divorce. It was in matters of divorce that the gospels side with Shammai.
In contrast, the School of Hillel, known for leniency and inclusivity, promoted a more compassionate and pragmatic approach. Hillel’s teachings emphasized the ethical core of the Torah, such as treating others with kindness and patience. Jesus sided with this school when defining the keeping of the Torah as love to God and neighbor. Hillel’s school allowed more flexibility in legal rulings, too, which made Jewish law more adaptable to changing circumstances.
Over time, the rulings of Hillel’s school became dominant in Rabbinic Judaism. The Talmud often records debates between the two schools. Hillel’s school was characterized his humility and emphasis on peace and accessibility of the law to all. Jesus’ objections toward Pharisees at any given moment in the gospels was not about antisemitism. Jesus was himself a Jewish man and his dialogues in the gospels represented debates among Jewish voices in the various schools of the Pharisees. When arguing against some interpretations of Shammai, Jesus was simply echoing the same objections of the Pharisees of Hillel, and vice versa.
The prayer in our reading this week attributed to a Pharisee has some known parallels from other Judean sources. So, pejorative as it is, it is not a pejorative invention of the early Christian movement. The parable portrays a common theme in Luke’s gospel: a reversal of ordinary expectations as a surprise to the audience. We see this in the example of the Samaritan in Luke 10:25-30, the rich man and Lazarus in Luke 16:19-31, as well as in the affirmation of the foreigner among the ten lepers healed in Luke 17:11–19.
The theme in our reading, that God humbles the proud and exalts the humble, is a liberation theme with deep roots in the wisdom literature of the Hebrews:
“The LORD tears down the house of the proud, but maintains the widow’s boundaries.” (Proverbs 15:25)
“It is better to be of a lowly spirit among the poor than to divide the spoil with the proud.” (Proverbs 16:19)
This is a theme that runs through Luke’s gospel from the very beginning:
“He has scattered those who are proud in their inmost thoughts. He has brought down rulers from their thrones, but has lifted up the humble. He has filled the hungry with good things, but has sent the rich away empty.” (Luke 1:51-53)
Another theme in the gospel of Luke is the way tax collectors embraced Jesus’ vision for human society while the wealthy Pharisees from both the School of Shammai and the School of Hillel, did not. While the Pharisees would have adhered much more closely to the purity codes of the Torah while disregarding some economic codes (remember the Pharisee Hillel had invented the Prozbul to get around the debt forgiveness of the Jubilee), Luke’s gospel paints the tax collectors differently. The tax collectors were most likely much less strident about the purity codes of the Torah, but were embracing Jesus’ call for the institution of the year of the Lord’s favor, or Jubilee (Luke 4:18-19).
Consider Luke’s story of the tax collector Zacchaeus:
Zacchaeus stood up and said to the Lord, “Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount.” Jesus said to him, “Today salvation has come to this house, because this man, too, is a son of Abraham.” (Luke 19:8-9)
The synoptic gospels portray Jesus as caring more about the economic justice themes taught in the Torah than other themes. This might explain why the tax collectors who embraced the Torah’s wealth redistribution and restitution to “the poor” were “close to the Kingdom” while the wealthy Pharisees holding on to their wealth were characterized as refusing to enter the kingdom and obstructing those others who would (see Matthew 23:13; cf. Luke 18:24).
This brings up questions for me. The Pharisees, even the more liberal Pharisees who interpreted all of the Torah through the lens of love and treating others the way they would like to be treated, failed to enter Jesus’ kingdom because of their failure to embrace concrete economic changes in Jesus’ teachings that would have lessened the inequality gap between the rich and the poor of their society.
Many Christians think they have arrived at a correct and healthy understanding of the gospel when they conclude that it’s all about love. But love that is indifferent to povety, according the gospels is not enough. If our grand teachings on love do not translate down into a concrete, material difference for the poor, is our gospel really the same as Jesus’? Is it enough for us to declare a gospel of love, the love of God, and how we should love our neighbor if we do not apply that love of neighbor to how we live in relation to wealth inequality, the growing gap between the rich and the poor, and a system that continues to create both great wealth and great poverty.
The Jesus community was moving away from the instinct of hoarding wealth to protect individual wealthy people from bad luck. They were creating community where wealth was created for and shared by all:
Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. (1 Timothy 6:17-19)
James Cone, considered one the most significant fathers of Black Liberation Theology, also wrote, “It is ironic that America, with its history of injustice to the poor, especially the black man and the Indian, prides itself on being a Christian nation” (Black Theology and Black Power: 50th Anniversary Edition)
Similarly, in his classic book The Gospel of Jesus, The Search for the Original Good News, James M. Robinson reminds us that the historical Jesus gospel was deeply rooted in economic justice envisioning a different type of human society:
[Jesus’] basic issue, still basic today, is that most people have solved the human dilemma for themselves at the expense of everyone else, putting them down so as to stay afloat themselves. This vicious, antisocial way of coping with the necessities of life only escalates the dilemma for the rest of society. (Kindle Location, 134)
This issue goes all the way back to the Hebrew prophets, in a passage that should challenge our culture wars today and that defines the sin of Sodom primarily as about society’s disregard for the poor:
Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed and unconcerned; they did not help the poor and needy. (Ezekiel 16:49)
Our reading this week tells us that a humble tax collector, a member of a community in Luke’s gospel that was embracing Jesus’ vision of wealth redistribution and poverty elimination, went home justified.
I’ll end this week with James Cone’s timely challenge for each of us at this moment in our nation’s history:
When profits are more important than persons, disastrous results follow for the poor of all colors. It does not matter whether blacks or whites do it. This madness must be opposed. (A Black Theology of Liberation, p. 15)
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’ economic teachings? 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 43: The Parable of the Pharisee and the Tax Collector
Luke 18:9-14
“This group, even the more liberal among this group who interpreted all of the Torah through the lens of love and treating others the way they would like to be treated, failed to enter Jesus’ kingdom because of their failure to embrace concrete economic changes in Jesus’ teachings that would have lessened the inequality gap between the rich and the poor of their society. Many Christians think they have arrived at a correct and healthy understanding of the gospel when they conclude that it’s all about love. But love that is indifferent to povety, according the gospels is not enough. If our grand teachings on love do not translate down into a concrete, material difference for the poor, is our gospel really the same as Jesus’? Is it enough for us to declare a gospel of love, the love of God, and how we should love our neighbor if we do not apply that love of neighbor to how we live in relation to wealth inequality, the growing gap between the rich and the poor, and a system that continues to create both great wealth and great poverty.”
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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Persisting Inspite of Unjust Obstruction
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Persisting Inspite of Unjust Obstruction
Herb Montgomery | October 17, 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:
Then Jesus told them a parable about their need to pray always and not to lose heart. He said, “In a certain city there was a judge who neither feared God nor had respect for people. In that city there was a widow who kept coming to him and saying, ‘Grant me justice against my opponent.’ For a while he refused; but later he said to himself, ‘Though I have no fear of God and no respect for anyone, yet because this widow keeps bothering me, I will grant her justice, so that she may not wear me out by continually coming.’” And the Lord said, “Listen to what the unjust judge says. And will not God grant justice to his chosen ones who cry to him day and night? Will he delay long in helping them? I tell you, he will quickly grant justice to them. And yet, when the Son of Man comes, will he find faith on earth?” (Luke 18:1-8)
One of the interpretive lens of Jesus’ parables that I appreciate is in William Herzog’s Parables as Subversive Speech: Jesus as Pedagogue of the Oppressed. In this book, Herzog moves away from always interpreting the parables as allegorically about God and us, and instead offers a way to view the parables as a critique of the social injustices the marginalized, oppressed, and disinherited of Jesus’ society were surviving under. The parables become a way to educate listeners and liberate them from internalized forms of oppression. They awakened Jesus’ listeners to liberatory actions and forms of resistance they could practice.
There are no parallels for this parable in any of the other canonical gospels. And while the author of Luke used this parable to point out a lesson about perseverance in prayer, the original audience would have resonated with the story on a personal level. Many of them might have found themselves in similar positions as the ignored widow. Before Luke’s author applied this story of Jesus’ to prayer, it would have first taught listeners how to persevere against injustice in places of power. The widow in this story was heard by the unjust judge, not because of the justice of her cause, but because of her own continued stubbornness in not giving up. The judge is not impartial. Nor is he concerned for anyone but himself. He only grants her request because of her continued harassment: he simply want to be done with her.
This reminds me of a statement in the introduction of Ched Myers’ book, Binding the Strong Man: A Political Reading of Mark’s Story of Jesus. There,Sam Wells writes:
The one thing everyone seems to agree on today is that there’s plenty wrong with the world. There are only two responses to this—either go and put it right yourself, or, if you can’t, make life pretty uncomfortable for those who can until they do. When we take stock of our relationship with the powerful, we ask ourselves, “Does the shape of my life reflect my longing to see God set people free, and do I challenge those who keep others in slavery?” (Kindle Location 1024)
This is the first and primary lesson of the persistent widow: When we see injustice, we can either “go and put it right” or “make life pretty uncomfortable for those who can until they do.”
I also understand why the author of Luke applied this persistence to prayer. This gospel was written for a Jesus-following community that included many Jewish Jesus followers who had just witnessed Jerusalem being razed to the ground by the Roman Empire. In moments of such deep devastation, it’s a hard sell to tell oppressed communities to keep trying. It’s much easier to tell them keep praying instead. I don’t believe the author meant to liken the God these folks were praying to an unjust judge; I believe he was making the point by contrast. If an unjust judge will respond and do justly because of persistence, how much more will a just God do so? Consider the phrasing:
“Will not God grant justice to his chosen ones who cry to him day and night? Will he delay long in helping them? I tell you, he will quickly grant justice to them. And yet, when the Son of Man comes, will he find faith on earth?”
The people listening to Luke’s Jesus were God’s “chosen ones.” In the wake of Jerusalem’s destruction by Rome, Luke’s author is addressing an apparent “delay” too. This tells us a little about how Luke’s audience must have been feeling: “What’s taking so long.” Imagine if they could have seen us here today, still fighting for justice. What might they think?
Lastly, the author asks the question, “When the Son of Man comes, will he find faith on earth?”
The Son of Man image is from Jewish apocalyptic literature, specifically from the book of Daniel, which was written during the era of the Maccabean revolt. This was a time when the people were once again longing for liberation after being subjugated by an oppressive empire. In Daniel 7, oppressive empires are symbolized by wild descriptions of violent and destructive beasts. Then comes the Son of Man who delivers the people, putting all injustice, violence, and oppression right. Luke’s audience must have given these passages some weight or Luke would not have referenced them like this. Today, we could more simply say, when the time for our liberation comes, will there be anyone who still believes liberation is even possible?
I don’t believe that “faith” in our reading this week means believing in the supernatural or the existence of a deity. Almost everyone believed in the supernatural when Luke was written. The passage is describing faith of a totally different nature: the kind of faith that believes that our world can be different. This faith believes that the moral arc of the universe can be bent toward justice. That hatred, injustice, and violence doesn’t have to have the last word. That life and love and justice wins. That the narrow path, the golden rule, is genuinely the better way. This is the kind of faith that both theists and non-theists alike can embrace. In an interview, Angela Davis once said, “We always have to act as if revolution were possible. We have to act as if it were possible to change the world. And if we do that work, the world is gonna change. Even if it doesn’t change the way we need it to change right now, it will change.” (Spirit of Justice with Michelle Alexander & Angela Davis)
Theologian Delores Williams also comments on this kind of faith, though with more of a religious kind of verbiage than Davis:
I traveled to faith—learning to trust the righteousness of God in spite of trouble and injustice; learning to trust women of many colors regardless of sexism, racism, classism and homophobia in our society; learning to believe in the sanctuary power of family defined in many ways in addition to nuclear; discovering love in a variety of forms that heal, but also believing serious political action is absolutely necessary for justice to prevail in the world of my four black children and other mothers’ children. Faith has taught me to see the miraculous in everyday life: the miracle of ordinary black women resisting and rising above evil forces in society, where forces work to destroy and subvert the creative power and energy my mother and grandmother taught me God gave black women. (Delores S. Williams, Sisters in the Wilderness: The Challenge of Womanist God-Talk, Preface, Kindle location 164)
Scholars who live in a more privileged social location also agree about what this kind of faith would have meant in the gospels:
But the ancient meaning of the word “believe” has much more to do with trust and commitment. “To believe in the good news,” as Mark puts it, means to trust in the news that the kingdom of God is near and to commit to that kingdom. (Marcus Borg and John Dominic Crossan, The Last Week, Kindle location 480)
I can understand the challenges Luke’s author must have been facing by trying to inspire people to believe in the wake of hopeless devastation. It resonates with where many of us are today. Despite growing polarization and setbacks, believing in social justice today is not naïve—it’s necessary. Every movement for equality has faced resistance, yet progress has always come through those who refused to give up. From climate justice to racial equity, just voices are louder, more connected, and more persistent than ever. Grassroots efforts, legal reforms, and digital activism are reshaping narratives and holding power accountable. The fight is far from over, and yet each small victory builds momentum. Believing in social justice means choosing hope over cynicism and action over silence. Change is slow, but it is still within reach—if we keep pushing, if we continue, like the widow, who “nevertheless, she persisted.”
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 persisting against stubborn obstacles in your 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 42: Persisting Inspite of Unjust Obstruction
Luke 18:1-8
“In the parable of the widow and the unjust judge, I can understand the challenges Luke’s author must have been facing by trying to inspire people to believe in the wake of hopeless devastation. It resonates with where many of us are today. Despite growing polarization and setbacks, believing in social justice today is not naïve. It’s necessary. Every movement for equality has faced resistance, yet progress has always come through those who refused to give up. From climate justice to racial equity, just voices are louder, more connected, and more persistent than ever. Grassroots efforts, legal reforms, and digital activism are reshaping narratives and holding power accountable. The fight is far from over, and yet each small victory builds momentum. Believing in social justice means choosing hope over cynicism and action over silence. Change is slow, but it is still within reach, if we keep pushing, if we continue, like the widow, who “nevertheless, she persisted.”
Available on all major podcast carriers and at:
https://the-social-jesus-podcast.simplecast.com/episodes/persisting-inspite-of-unjust-obstruction
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
Dependency and the Community of Justice
We want to take this moment to express our heartfelt gratitude to all of our supporters for your support of Renewed Heart Ministry’s work of love, justice, and compassion. At a time when ministries like ours are being asked to achieve more with fewer resources, your support is so deeply appreciated, and we want to simply say thank you. Whether in our larger society or within our local faith communities, Renewed Heart Ministries remains committed to advocating for change, working towards a world that is inclusive, just, and safe for everyone, and being a source of love. From all of us here at Renewed Heart Ministries, thank you for your generous support. We deeply appreciate you.
If you’d like to join them in supporting our work, please go to renewedheartministries.com and click on “Donate.”
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Dependency and the Community of Justice
Herb Montgomery | July 5, 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:
After this the Lord appointed seventy-two others and sent them two by two ahead of him to every town and place where he was about to go. He told them, “The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field. Go! I am sending you out like lambs among wolves. Do not take a purse or bag or sandals; and do not greet anyone on the road.
“When you enter a house, first say, ‘Peace to this house.’ If someone who promotes peace is there, your peace will rest on them; if not, it will return to you. Stay there, eating and drinking whatever they give you, for the worker deserves his wages. Do not move around from house to house.
“When you enter a town and are welcomed, eat what is offered to you. Heal the sick who are there and tell them, ‘The kingdom of God has come near to you.’ But when you enter a town and are not welcomed, go into its streets and say, ‘Even the dust of your town we wipe from our feet as a warning to you. Yet be sure of this: The kingdom of God has come near.’ . . .
“Whoever listens to you listens to me; whoever rejects you rejects me; but whoever rejects me rejects him who sent me.”
The seventy-two returned with joy and said, “Lord, even the demons submit to us in your name.”
He replied, “I saw Satan fall like lightning from heaven. I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you. However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven.” (Luke 10:1-11, 16-20)
In our reading this week, we encounter a version of Jesus’ instructions to the disciples he sent ahead of him to various rural communities. Though the versions of these instructions differ slightly, each of them reveal a plan of dependence. Stephen Patterson describes it this way:
“What does it actually mean for the empire of God to come? It begins with a knock at the door. On the stoop stand two itinerant beggars, with no purse, no knapsack, no shoes, no staff. They are so ill-equipped that they must cast their fate before the feet of a would-be host. This is a point often made by historical Jesus scholar John Dominic Crossan. These Q folk are sort of like ancient Cynics, but their goal is not the Cynic goal of self-sufficiency; these itinerants are sent only for dependency. To survive they must reach out to other human beings. They offer them peace—this is how the empire arrives. And if their peace is accepted, they eat and drink—this is how the empire of God is consummated, in table fellowship. Then another tradition is tacked on, beginning with the words ‘Whenever you enter a town.’ This is perhaps the older part of the tradition, for this, and only this, also has a parallel in the Gospel of Thomas (14). There is also an echo of it in Paul’s letter known as 1 Corinthians (10: 27). Here, as in the first tradition, the itinerants are instructed, ‘Eat what is set before you.’ Again, the first move is to ask. The empire comes when someone receives food from another. But then something is offered in return: care for the sick. The empire of God here involves an exchange: food for care.” (Stephen Patterson, The Lost Way: How Two Forgotten Gospels Are Rewriting the Story of Christian Origins, p. 74-75)
It may be difficult for those of us who are Westerners today to get our heads around Jesus’ plan for the disciples. From the very first moments of our lives, Western cultures acculturate us into an individualist way of relating to those around us. We place a high value on being self-reliant: being able to take care of ourselves without being dependent on others. As part of nature, though, we are dependent on much that is around us including others in our communities. It is this dependence on community and our communities’ interdependence with others that Jesus’ instruction to the twelve calls us to lean into.
The very first way people would be introduced to Jesus’ teachings was by encountering two itinerant beggars on their doorstep. Some would send them away. Others would welcome them in based on their need. For those who showed compassionate hospitality or a disposition to share, preparation for Jesus’ upcoming visit would begin. They were already showing they were open to the values of the kingdom. And it was with these people that Jesus’ life-giving kingdom teachings would take first root. When he arrived, he would find them.
As human beings, we depend on one another for survival, growth, and well-being. From birth, we rely on others for our care, nourishment, and protection, and that need for connection, support, and community remains essential as we grow. No one builds a life all by themselves. In our present culture, too, we depend on rural, Midwestern farmers for food. We depend on trade workers and builders for shelter. We depend on teachers for knowledge. Emotionally, we ever seek to know and be known. We seek companionship, love, and empathy, which shape our identity and our mental health. What I believe Jesus sought to foster in these stories is that even the smallest acts of kindness—cooperation with a beggar on a person’s doorstep—could ripple through their communities, reinforcing the truth that we are interwoven. Our interconnectedness isn’t a weakness; it’s a profound strength that reminds us of our shared humanity. Recognizing our dependence on each other encourages compassion, cooperation, and a more just and caring world.
The last part of our reading portrays the disciples after they return from their assignments. They are excited and amazed because even demons submit to them. But Jesus redirects their joy and understanding, and emphasizes a deeper and more enduring focus than the supernatural realm. I appreciate this.
In Luke, Jesus tells the disciples, “I saw Satan fall like lightning from heaven.” This statement has multiple layers but it is deeply connected to the worldview of Luke’s audience. Believing there was an unseen world, with unseen powers at work, they believed these powers were connected to both oppressors and the subjugated in the seen world. At one level, Jesus’ statement uses Satan’s defeat in the unseen world to signal approaching liberation for subjugated people in the seen world. Jesus is declaring that the disciples’ success is evidence that Satan’s kingdom is being overthrown in the unseen dimension of their reality. The coming of God’s reign (“the kingdom”) signals a turning point: the power of the oppressors is being broken.
Jesus continues, “I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you.” This is rich symbolic language. “Snakes and scorpions” likely represent the forces of evil behind the people’s political and economic oppression by Rome. Jesus isn’t promoting recklessness or invulnerability to physical harm, but rather assures His disciples that they are harbingers of a new day where the “oppressed are set free” (see Luke 4:18). Injustice, in all its forms, cannot ultimately defeat those who are sent with the authority of the “reign of God” now breaking through.
However, the heart of this passage lies in Jesus’ next words: “Do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven.” Here, Jesus redirects the disciples’ excitement from what they can do in the unseen world to their citizenship in the kingdom here in the seen world. Names written in the kingdom of heaven echo Rome’s population censuses in subjugated territories for taxation purposes. Jesus is admonishing his disciples not to get excited about what is happening in the unseen world but to focus on the justice being established in the seen one. The power to cast out demons in the unseen world is not the disciples’ most important gift. Certainly these are signs of the arrival of God’s kingdom in opposition to Rome, but Jesus urges His disciples to place their joy not in supernatural success or power, but in the arrival of a new reign, the reign of the kingdom of heaven, where “on earth as it is in heaven” all injustice, oppression and violence are put right.
This passage reminds us today to focus on justice work here and now. Not to focus on supernatural realms, but on our own present reality. Luke’s Jesus anchors his disciples’ joy in something much deeper than what’s unseen: their belonging to the beloved community of love, compassion, and justice rather than having their names written in the books of Rome. It’s a call to keep our focus on what the reign of God means for our concrete material lives in matters of justice and compassion and in making our world a safer home for everyone. Justice creates a much larger community than ancient Rome or any nation or religion today. And when we work to make our world a more just home, we are part of this community—now and forever.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. What does leaning into our dependency on one another look like for you? Which do you find more difficult, leaning on others, or being there for others to lean on you? 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.
You can watch our YouTube show each week called “Just Talking”. Each week, Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and social justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking. If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking.
Please Like, Subscribe, hit the Notification button, and leave us a comment.
And 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 “Just Talking” Now Online!
Lectionary Readings in the context of Love, Inclusion, & Social Justice
Season 3, Episode 18: Luke 10.1-11, 16-20. Lectionary C, Proper 9
Each week, we’ll discuss the gospel lectionary reading for the upcoming weekend in the context of love, inclusion, and justice. We hope that our talking will be “just” talking (as in justice) and that we’ll be inspired to do more than “just talking” during our brief conversations each week.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out.
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 27: Dependency and the Community of Justice
Luke 10:1-11, 16-20
“This passage reminds us today to focus on justice work here and now. Not to focus on supernatural realms, but on our own present reality. Luke’s Jesus anchors his disciples’ joy in something much deeper than what’s unseen: their belonging to the beloved community of love, compassion, and justice rather than having their names written in the books of Rome. It’s a call to keep our focus on what the reign of God means for our concrete material lives in matters of justice and compassion and in making our world a safer home for everyone. Justice creates a much larger community than ancient Rome or any nation or religion today. And when we work to make our world a more just home, we are part of this community—now and forever.”
Available on all major podcast carriers and at:
https://the-social-jesus-podcast.simplecast.com/episodes/dependency-and-the-community-of-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.
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Caring for Those Outside the Tribe
We want to take this moment to express our heartfelt gratitude to all of our supporters for your support of Renewed Heart Ministry’s work of love, justice, and compassion. At a time when ministries like ours are being asked to achieve more with fewer resources, your support is so deeply appreciated, and we want to simply say thank you. Whether in our larger society or within our local faith communities, Renewed Heart Ministries remains committed to advocating for change, working towards a world that is inclusive, just, and safe for everyone, and being a source of love. From all of us here at Renewed Heart Ministries, thank you for your generous support. We deeply appreciate you.
If you’d like to join them in supporting our work, please go to renewedheartministries.com and click on “Donate.”
Image created by Canva
Caring for Those Outside the Tribe
Herb Montgomery | June 28, 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:
As the time approached for him to be taken up to heaven, Jesus resolutely set out for Jerusalem. And he sent messengers on ahead, who went into a Samaritan village to get things ready for him; but the people there did not welcome him, because he was heading for Jerusalem. When the disciples James and John saw this, they asked, “Lord, do you want us to call fire down from heaven to destroy them?” But Jesus turned and rebuked them. Then he and his disciples went to another village.
As they were walking along the road, a man said to him, “I will follow you wherever you go.” Jesus replied, “Foxes have dens and birds have nests, but the Son of Man has no place to lay his head.”
He said to another man, “Follow me.” But he replied, “Lord, first let me go and bury my father.”Jesus said to him, “Let the dead bury their own dead, but you go and proclaim the kingdom of God.”
Still another said, “I will follow you, Lord; but first let me go back and say goodbye to my family.” Jesus replied, “No one who puts a hand to the plow and looks back is fit for service in the kingdom of God.” (Luke 9:51-62)
This passage was formative in helping me question who western Christianity labels as having rejected Jesus. I grew up being taught that if you don’t accept Jesus as your savior, if you reject Jesus and his offer of salvation, God would send you to hell after you died and you would burn forever and ever and ever.
I know today that only some sectors of Christianity have taught what I was taught. There have always been differing beliefs about what happens to those who “reject Jesus” in this life, and that’s a whole discussion in itself. What I’ve learned through the years is that before Christianity became wedded to the Roman empire, eternal burning after death was a minority belief. Most Christians before Constantine were actually universalists, and our reading this week was a part of the myriad of scriptures that informed their belief.
Notice that in in the beginning of this week’s lectionary reading, an entire village rejects Jesus because of his association with Jerusalem and the hatred that existed between certain Samaritans and Judeans during that time. James and John respond to those villagers like might today: “Should we call down fire from heaven and destroy them?” Jesus rebukes them. Also notice that James and John only asked whether the village should be annihilated. Eternal torment goes even further than annihilation. And yet the disciples still earned a rebuke and the declaration that they didn’t know what spirit they were actually of.
For those curious, early Christians had three major views about what would happen to a person who rejected Jesus in the next life. The minority views were that these people would face eternal torment or simply cease to be. The majority of Jesus followers believed that all people would eventually be restored. They were hopeful universalists.
Today we also have the reality that many Christians conflate rejecting Jesus with rejecting Christianity. Today, some Christians don’t believe in turning the other cheek themselves, much less a God who would do so. Today, a multitude of Christians are looking forward to their enemies being destroyed or tormented. This way of looking at our world and those with whom we share our world can only leech into other areas of our lives. Christians have often shown that attitude in the way they have historically viewed and related to those different from them. Whether in relating to those of other religions, across racial and cultural differences, or across differences in gender or sexuality, many Christians have struggled to relate to differences in life-giving ways. Our passage this week challenges us to consider our spirit when we relate to those different from ourselves.
Next, having removed threat as a motive for following Jesus, we encounter three characteristics of what it means to follow the Jesus of these stories. Jesus first comments on his homelessness.
This epigram is reminiscent of the Cynic philosophers who probably wandered about Galilee in Jesus’ day. The Cynics, who taught by precept and example, were noted for the simple life: they went about barefooted, often with long hair, with a single garment, and frequently slept on the ground. Cynicism was a school of Greek philosophy founded in the fifth century B.C.E. by a pupil of Socrates. It lasted for a thousand years and was widely influential. Cynics typically wore threadbare cloaks, and carried begging bags and staffs. These spartan figures lived life at its simplest-without house, family, bed, undershirt, or utensil. (The Five Gospels, Robert W. Funk, p. 316)
The Cynics may have embraced a simple way of living out of philosophical disagreements with the society around them, but there is a difference between their lifestyle and the one Jesus lived in the gospels. Whereas Cynics were seeking independence, Jesus drew attention to our dependence on one another. We need each other to survive. We are connected to each other, a part of one another, whether we want to be connected or not. Jesus’ statement was also an act of solidarity with poor people forced to live this way too. Cynics choose to live like this. Poverty forced others to.
In the last two parts of the passage, we encounter a man who wants to bury one of his parents and another who wants to say goodbye to their family, both before following Jesus. From our perspective today, it seems Jesus is telling potential followers to value family ties less than their commitment to following Jesus. In our hyper-individualistic society today, valuing following Jesus above family ties misses the cultural context of this passage. Many Christians today sacrifice their family in following Jesus and miss the point of the passage entirely.
Luke 9 isn’t about family as we think about it today as much as it is about economics. Jesus wasn’t against family. He did critique the economic system of his day, which made a person’s economic survival directly dependent on the family system they belonged to. Jesus called his followers away from the family-based economic system that led to the harms widows and the fatherless who had lost their patriarch faced to a community-based economic system rooted in access and acceptance, one where social safety nets took care of all who were in need whether they were family or not.
In Ched Myer’s book Binding the Strong Man: A Political Reading of Mark’s Story of Jesus, Myers states, “Among members of a family, goods and services were freely given (full reciprocity).” (Carney, p. 48). Among the members of a clan or family, help, care and gifts would be often given; but an attention was also given to maintaining a balanced a balance on receiving from those to whom the help was given, as well. This was a form of balanced reciprocity: receiving help but expected to serve the family’s needs, as well. Jesu called his followers to care for those outside the tribe. In Jesus’ vision of the kingdom, mutuality would not end at family tribal lines, but rather envelope the entire community.
To understand Jesus’ deprioritizing family ties in gospels in a life giving way, we must understand these portions of the Jesus story in their cultural economic setting, not the nuclear family model that is prevalent today. Jesus was calling for a new economy, the economy of “the kingdom” mentioned in Acts 2-4, where poverty was eliminated not just within a family but across the entire Jesus community.
Where does this leave us today? Not belittling family ties, but working for economic justice. Wealth inequality continues to widen globally. Many workers struggle to earn a living wage, while a small percentage hold disproportionate economic power. Fair access to education, healthcare, and employment opportunities remains uneven, particularly for marginalized communities. Rising costs of housing and basic needs further strain low- and middle-income families. Economic justice calls for policies that ensure fair wages, progressive taxation, and affordable healthcare. It also involves addressing systemic barriers rooted in race, class, sexual orientation, gender identity, and more. In today’s world, achieving economic justice means creating an economy that prioritizes human dignity, shared prosperity, and the common good over excessive profit and unchecked corporate power.
The family based economic system of Jesus’ day created vast wealth for some but economic hardship and poverty for many others. Today, we can take a page from Jesus’ critique and work for economic justice for everyone in our society.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. What would a society where we are committed to making sure everyone has enough to thrive look like to you? 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.
You can watch our YouTube show each week called “Just Talking”. Each week, Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and social justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking. If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking.
Please Like, Subscribe, hit the Notification button, and leave us a comment.
And 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 “Just Talking” Now Online!
Lectionary Readings in the context of Love, Inclusion, & Social Justice
Season 3, Episode 17: Luke 9.51-62. Lectionary C, Proper 8
Each week, we’ll discuss the gospel lectionary reading for the upcoming weekend in the context of love, inclusion, and justice. We hope that our talking will be “just” talking (as in justice) and that we’ll be inspired to do more than “just talking” during our brief conversations each week.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out.
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 26: Caring for Those Outside the Tribe
Luke 9:51-62
“Where does this leave us today? Not belittling family ties, but working for economic justice. Wealth inequality continues to widen globally. Many workers struggle to earn a living wage, while a small percentage hold disproportionate economic power. Fair access to education, healthcare, and employment opportunities remains uneven, particularly for marginalized communities. Rising costs of housing and basic needs further strain low- and middle-income families. Economic justice calls for policies that ensure fair wages, progressive taxation, and affordable healthcare. It also involves addressing systemic barriers rooted in race, class, sexual orientation, gender identity, and more. In today’s world, achieving economic justice means creating an economy that prioritizes human dignity, shared prosperity, and the common good over excessive profit and unchecked corporate power. The family based economic system of Jesus’ day created vast wealth for some but economic hardship and poverty for many others. Today, we can take a page from Jesus’ critique and work for economic justice for everyone in our society.”
Available on all major podcast carriers and at:
https://the-social-jesus-podcast.simplecast.com/episodes/caring-for-those-outside-the-tribe
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 Gerasenes and the Current Migrant Crisis
We want to take this moment to express our heartfelt gratitude to all of our supporters for your support of Renewed Heart Ministry’s work of love, justice, and compassion. At a time when ministries like ours are being asked to achieve more with fewer resources, your support is so deeply appreciated, and we want to simply say thank you. Whether in our larger society or within our local faith communities, Renewed Heart Ministries remains committed to advocating for change, working towards a world that is inclusive, just, and safe for everyone, and being a source of love. From all of us here at Renewed Heart Ministries, thank you for your generous support. We deeply appreciate you.
If you’d like to join them in supporting our work, please go to renewedheartministries.com and click on “Donate.”
Image created by Canva
The Gerasenes and the Current Migrant Crisis
Herb Montgomery | June 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:
Luke 8:26-39
They sailed to the region of the Gerasenes, which is across the lake from Galilee. When Jesus stepped ashore, he was met by a demon-possessed man from the town. For a long time this man had not worn clothes or lived in a house, but had lived in the tombs. When he saw Jesus, he cried out and fell at his feet, shouting at the top of his voice, “What do you want with me, Jesus, Son of the Most High God? I beg you, don’t torture me!” For Jesus had commanded the impure spirit to come out of the man. Many times it had seized him, and though he was chained hand and foot and kept under guard, he had broken his chains and had been driven by the demon into solitary places.
Jesus asked him, “What is your name?”
“Legion,” he replied, because many demons had gone into him. And they begged Jesus repeatedly not to order them to go into the Abyss.
A large herd of pigs was feeding there on the hillside. The demons begged Jesus to let them go into the pigs, and he gave them permission. When the demons came out of the man, they went into the pigs, and the herd rushed down the steep bank into the lake and was drowned.
When those tending the pigs saw what had happened, they ran off and reported this in the town and countryside, and the people went out to see what had happened. When they came to Jesus, they found the man from whom the demons had gone out, sitting at Jesus’ feet, dressed and in his right mind; and they were afraid. Those who had seen it told the people how the demon-possessed man had been cured. Then all the people of the region of the Gerasenes asked Jesus to leave them, because they were overcome with fear. So he got into the boat and left.
The man from whom the demons had gone out begged to go with him, but Jesus sent him away, saying, “Return home and tell how much God has done for you.” So the man went away and told all over town how much Jesus had done for him. ()
The setting of our reading this week is Galilee. This is the region where the gospels place the majority of Jesus ministry. Galilee had a certain social location too. Galileans were among the most marginalized in the Roman empire. Galilee was an agrarian region, with farm workers who spoke with a recognizable accent and were viewed even in Jewish society as backward and too closely associated with Gentiles. Consider how Robert Romero describes Galileans in his book Brown Church:
(Robert Chao Romero, Brown Church: Five Centuries of Latina/o Social Justice, Theology, and Identity, p. 16)
As the Brown Church, we take solace in knowing that Jesus, our Lord, was also Brown. As a working class, young adult, Jewish man living in the colonized territory of Galilee, he also occupied a space of social, political, cultural, and religious liminality. Geographically, Galilee was a borderlands region where Jewish, Greek, and Roman worlds collided. As a sign of their cultural mestizaje, Galileans like Jesus spoke with an accent and were bilingual. Politically, they were ruled by the Roman Empire, subject to oppressive tribute, and dehumanized by imperial laws that made them second class citizens in their own historic land. Even among his own people, Jesus and other Galilean Jews were looked down as jíbaro, as backwards campesinos, who lived far from the center of religious and economic power in the capital of Jerusalem. When God chose to dwell among us, to take on human flesh, and to make our suffering his own, he chose to be Brown.
The Galileans we encounter this week were also pig farmers. This has produced a challenge for certain interpreters today since the Hebrew people considered pigs to be unclean and farming them seems out of place. Yet, when taken with how Galileans were viewed by other regions of Judea, pig farming becomes a bit more plausible. Galilean pig farming could have been big business to their Gentile customers. It could indicate their hybrid interpretations of Torah fidelity or a lack of Torah fidelity altogether.
I have written in other places about how demon possession and specifically the name “legion,” was used in the gospels as a symbol for Roman occupation (possession) of the land (see Exorcism of a Man with an Unclean Spirit). Just as studies on on the impact of colonialism on the mental health of Indigenous people show psychological abnormalities and self harm are a significant, well-documented issue, imperialism and colonialism, both, also affected the mental health of subjugated people. Colonial practices and attitudes led to various forms of mental illness and psychological distress, and colonizers have sometimes interpreted or pathologized these experiences in ways that align with their own cultural understandings, including their beliefs about “demon possession.” Exorcism in the gospels therefore had a much more subversive, political meaning than our post-Enlightenment readings of these ancient storiesreveal.
William Herzog reminds us what life was like for those in Galilee living under the combined oppression (possession) of both Rome and Herod:
(William R. Herzog II, Parables as Subversive Speech: Jesus as Pedagogue of the Oppressed, p. 296)
The peasant village in Palestine during the early decades of the first century was under increasing stress. The cumulative effects of Herodian rule combined with the rigors of Roman colonialism and the demands of the Temple hierarchy had taken their toll.
There is another layer to this story as well. Both Mark and Luke make narrative connections to the original Exodus liberation folklore, too:
(Ched Myers, Binding the Strong Man: A Political Reading of Mark’s Story of Jesus, pp. 426-427)
Mark appears to acknowledge the reality that “no one had the strength to subdue” the demon of Roman military occupation (5:4)—including the Jewish rebels. Yet he makes his revolutionary stance clear by symbolically reenacting the exodus story through a “herd” of pigs. With the divine command, the imperial forces are drowned in the sea.
As I write this this week, I can’t help but see parallels between Rome stationing legions of soldiers throughout subjugated territories and the National Guard and the military in Los Angeles right now. The president of the United States this past weekend called for the arrest and imprisonment of a state governor. Every day, with the way the present administration is relating to our migrant population, instead of writing immigration laws to solve the present, broken system, they are sacrificing the U.S. constitution on the altar of authoritarianism and dictatorship. Migrants already faced a crisis here in the U.S. before this year. The actions being taken now only make matters multiple times worse.
The immigration crisis is a complex, multifaceted problem facing many countries around the world today. The crisis stems from several factors including political instability, economic hardship, violence, and climate change, which together compel millions of people to leave their home countries in search of something better. And who can blame them?
A major driver of this crisis is ongoing conflict in regions such as Central America. Many individuals and families flee from violence related to gangs, war, and political oppression, some of which has had either the support of the U.S. or was even created by the U.S. going back to the U.S.-Mexico War and farther.
In Central America, countries like Honduras, El Salvador, and Guatemala suffer from high rates of violent crime and corruption, pushing many to embark on dangerous journeys toward the United States or Mexico. Economic factors also play a part in compelling people to migrate in hopes of a better life.
And all of this doesn’t even take into account how climate change is increasingly contributing to displacement. Droughts, floods, and other natural disasters devastate communities, especially in vulnerable regions, destroying livelihoods and forcing people to move. This environmental migration often intersects with economic and political causes, complicating efforts even more.
As a “destination country,” the U.S. continues to grapple with an outdated, biased, and overwhelmed immigration system. We are failing to balance border security with adequate protection and support for migrants and refugees. Add to all of this the fear-mongering and misinformation used to manipulate voters in heated political debates that polarize the public and put calls for stronger immigration controls in opposition to appeals for compassion and comprehensive reform. Misinformation is at the heart of the two realities our citizens are living in. Some call for cruelty, others for compassion.
The present immigration crisis is driven by a complicated intersection of violence, poverty, and environmental factors, and we need cooperation, compassion, and long-term solutions for the root causes. Current policies are violating people’s human rights. Migration to the U.S. is not new, and our present response to migration is unsustainable and brutally cruel.
As followers of Jesus, whose teachings were shaped by the Hebrew prophets and the Torah, it would do us well to listen to those same sources and allow them to inform our stances today:
(Exodus 22:21)
“Do not mistreat or oppress a foreigner, for you were foreigners in Egypt.”
(Exodus 23:9)
Do not oppress a foreigner; you yourselves know how it feels to be foreigners, because you were foreigners in Egypt.
(Leviticus 19:33, 34)
When a foreigner resides among you in your land, do not mistreat them. The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt. I am the LORD your God.
(Jeremiah 22:3)
This is what the LORD says: Do what is just and right. Rescue from the hand of the oppressor the one who has been robbed. Do no wrong or violence to the foreigner, the fatherless or the widow, and do not shed innocent blood in this place.
(Ezekiel 22:29)
The people of the land practice extortion and commit robbery; they oppress the poor and needy and mistreat the foreigner, denying them justice.
Today, our policies resemble more those ancient stories of how Sodom and Gomorrah treated strangers who sought hospitality or safety (today we would call it Asylum) within their borders, rather than the compassionate justice that calls us all.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. What does Jesus being a memeber of marginalized mean to you this week? 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 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.
You can watch our YouTube show each week called “Just Talking”. Each week, Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and social justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking. If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking. Please Like, Subscribe, hit the Notification button, and leave us a comment.
And 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.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. What does Jesus being a memeber of marginalized mean to you this week? 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.
You can watch our YouTube show each week called “Just Talking”. Each week, Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and social justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking. If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking.
Please Like, Subscribe, hit the Notification button, and leave us a comment.
And 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 “Just Talking” Now Online!
Lectionary Readings in the context of Love, Inclusion, & Social Justice
Season 3, Episode 16: Luke 8.26-39. Lectionary C, Proper 7
Each week, we’ll discuss the gospel lectionary reading for the upcoming weekend in the context of love, inclusion, and justice. We hope that our talking will be “just” talking (as in justice) and that we’ll be inspired to do more than “just talking” during our brief conversations each week.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out.
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 25: The Gerasenes and the Current Migrant Crisis
Luke 8:26-39
“The present immigration crisis is driven by a complicated intersection of violence, poverty, and environmental factors, and we need cooperation, compassion, and long-term solutions for the root causes. Current policies are violating people’s human rights. Migration to the U.S. is not new, and our present response to migration is unsustainable and brutally cruel. As followers of Jesus, whose teachings were shaped by the Hebrew prophets and the Torah, it would do us well to listen to those same sources and allow them to inform our stances today.”
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?
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I Have Much More to Say to You
We want to take this moment to express our heartfelt gratitude to all of our supporters for your support of Renewed Heart Ministry’s work of love, justice, and compassion. At a time when ministries like ours are being asked to achieve more with fewer resources, your support is so deeply appreciated, and we want to simply say thank you. Whether in our larger society or within our local faith communities, Renewed Heart Ministries remains committed to advocating for change, working towards a world that is inclusive, just, and safe for everyone, and being a source of love. From all of us here at Renewed Heart Ministries, thank you for your generous support. We deeply appreciate you.
If you’d like to join them in supporting our work, please go to renewedheartministries.com and click on “Donate.”
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I Have Much More to Say to You
Herb Montgomery | June 13, 2025
If you’d like to listen to this week’s article in podcast version click on the image below:
Our reading this first weekend after Pentecost is from the gospel of John:
“I have much more to say to you, more than you can now bear. But when he, the Spirit of truth, comes, he will guide you into all the truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. He will glorify me because it is from me that he will receive what he will make known to you. All that belongs to the Father is mine. That is why I said the Spirit will receive from me what he will make known to you.” (John 16:12-15)
One of the things I believe the gospel of John gets right is its repeated call to take Jesus’ liberation work further than Jesus could in his own lifetime. This challenge doesn’t need to fill us with anxiety, and perfection isn’t the goal. Our justice work today can follow the same trajectory as Jesus’ work, and be in harmony with the values we perceive in Jesus’ gospel. As long as we are endeavoring to do this, sometimes we will get it wrong and sometimes we will get it right. And when we do get it right, healing justice will be the result.
You find this idea echoed in other parts of the gospel of John as well:
Very truly I tell you, whoever believes in me will do the works I have been doing, and they will do even greater things than these . . .” (John 14:12)
More revelations, greater deeds, continuation of the Spirit: all of these narrative elements hint that the Johannine community believed they were to build on Jesus’ initial work. We can do that in for our context, time, and spaces, too!
Jesus built on the justice tradition of the Hebrew Scriptures:
Speak up for those who cannot speak for themselves,
for the rights of all who are destitute.
Speak up and judge fairly;
defend the rights of the poor and needy. (Proverbs 31:8-9)
Learn to do right; seek justice.
Defend the oppressed.
Take up the cause of the fatherless;
plead the case of the widow. (Isaiah 1:17)
Today, we can build on Jesus’ work, with these themes as our foundation too. Literalists among us have often cited passages like this and only been concerned with those who are literally widowed or fatherless. But the principle here is to prioritize and center whomever our society makes vulnerable to harm. In patriarchal societies like the ones both Proverbs and Isaiah were written for, community members not connected to a man (widows were without a husband, while the fatherless were without a present father) were vulnerable to social, political, and economic harm. Today we can mark other differences that make certain people in our communities vulnerable to harm. Today we don’t only use patriarchal biases We also use differences like race, gender, sexuality, education, culture, legal status or citizenship, and more to make community members vulnerable.
Today, we still have poor people, as well as the elderly and children. We must also be cognizant of how differences of race, gender, sexuality, citizenship, and other factors are used to justify cruelty and harm. As Brock and Parker remind us, “The work of justice requires paying attention to how difference is used to justify oppression.” (Rita Nakashima Brock & Rebecca Parker, Saving Paradise: How Christianity Traded Love of This World for Crucifixion and Empire, p. 396)
What Brock and Parker call the “work of justice” is essential for creating a safe, just and compassionate society. Today, several areas of society urgently require social justice to ensure that all people, regardless of their differences, experience equity and safety. The apostle James explains it well when he says, our faith without works of social justice is worthless:
Suppose a brother or a sister is without clothes and daily food. If one of you says to them, “Go in peace; keep warm and well fed,” but does nothing about their physical needs, what good is it? In the same way, faith by itself, if it is not accompanied by action, is dead. (James 2:15-17)
We must deeply question and reject a gospel that has no social impact toward justice:
If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person? (1 John 3:17)
Societal sins are creating an immigration crisis in our nation today. Robert Chao Romero writes, “A five-alarm fire is raging through the Latina/o immigrant community. Millions are impacted. And yet, relatively few outside of our community—and very few within the evangelical community—seem to care. In fact, through their xenophobic rhetoric many are intentionally stoking the flames without regard to the many lives being consumed” (Brown Church: Five Centuries of Latina/o Social Justice, Theology, and Identity, p. 207. Published in 2020).
Romero continues, “Seeing ourselves in the Exodus narrative, we apply the biblical text to our present experience and declare:
Afterward the Brown Church went to Donald Trump and said, “Thus says the LORD, the God of Israel, ‘Let my people go, so that they may live lives of shalom and abundance in the land that was once theirs.’”
But Donald Trump said, “Who is the LORD that I should heed him and let the Hispanics go? I worship the God of Make America Great Again, Manifest Destiny, and America First. I do not know about the Christianity of which you speak—this Jesus of Galilee and the God of the Oppressed.” . . .
But the president of the United States said to them, “Brown Church, why are you taking the people away from their work? Get to your labors!”
—Exodus 5:1-4, Contemporary Chicana/o Version
(Ibid., pp. 210-211)
Another prominent area in need of reform is the criminal justice system. Racial profiling, disproportionate sentencing, police brutality, and mass incarceration particularly affect marginalized communities. Social justice in this area calls for equitable law enforcement practices, judicial fairness, and rehabilitation over punishment. Ensuring accountability for law enforcement and promoting restorative justice are also crucial steps.
Consider getting involved in our education system to address inequality. Social justice in education means meeting funding gaps and providing support services to meet diverse student needs. Consider getting involved in the battle for everyone to have even basic health care. The US is considered by many to be a “major nation” due to its substantial economic influence, its powerful military presence, and its role in international organizations. Yet we are the only high-income nation in the world not to ensure everyone has healthcare as a basic human right. Justice requires that everyone can access necessary services regardless of income. You could engage social justice in the workplace. Workplace justice means ensuring fair wages, equal hiring practices, and safe, inclusive environments. Labor rights and protections against exploitation are also foundational to workplace justice. Or how about getting involved in environmental justice? Marginalized communities often live in areas with higher vulnerability to pollution, waste, and climate-related risks. Environmental justice involves pushing our elected officials toward regulating the environment and involving the community in decision-making about environmental issues.
And this only scratches the surface. Jesus’ followers today could choose to see so much more in the Jesus story than a call to charity. Hearing Jesus’ words in John’s gospel, “I have much more to say to you, more than you can now bear. But when he, the Spirit of truth, comes, he will guide you into all the truth” invites us to perceive the truth that achieving a world that is safe, compassionate, and a just home for everyone in our time requires systemic change, policy reform, and collective commitment to equity, inclusion, and human dignity that embraces and celebrates all of our differences.
Christianity and social justice have always been deeply connected. Whether Christians have historically been found fighting against social justice movements or supporting and working alongside them, Christianity and social justice are connected first and foremost through the teachings of Jesus Christ, who emphasized love, compassion, and care for the marginalized. Central to our gospel is the belief that all humans are created in the image of God, are objects of God’s love and salvation, and deserve dignity and equality. The Hebrew scriptures, too, repeatedly call for justice, particularly for the poor, oppressed, and vulnerable, as seen in verses like Micah 6:8, which urges believers to “act justly, love mercy, and walk humbly with God.”
Today, we can find Christians on both sides of the social justice work. Some work for a better world here and now, and others are afraid of change, biased against differences, and opposed to the efforts of more justice-oriented Christians working to address systemic injustice, advocate for peace, and end oppression and marginalization. While the different communities within the early Jesus movement held various interpretations of his teachings, the core principle for all them was that faith must be expressed through action. The book of James defines faith as including actions that strive for justice for the oppressed. Christians today who aim to reflect God’s love and build a more compassionate and safe world are wading out into the deep waters of the “much more” Jesus had to share with us, for such a time as this.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. What does expanding on the Jesus story look like for you this week? 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.
You can watch our YouTube show each week called “Just Talking”. Each week, Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and social justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking. If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking.
Please Like, Subscribe, hit the Notification button, and leave us a comment.
And 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 “Just Talking” Now Online!
Lectionary Readings in the context of Love, Inclusion, & Social Justice
Season 3, Episode 15: John 16.12-15. Lectionary C, Trinity Sunday
Each week, we’ll discuss the gospel lectionary reading for the upcoming weekend in the context of love, inclusion, and justice. We hope that our talking will be “just” talking (as in justice) and that we’ll be inspired to do more than “just talking” during our brief conversations each week.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out.
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 24: I Have Much More to Say to You
John 16:12-15
“Today, we can build on Jesus’ work, with these themes as our foundation too. Literalists among us have often cited passages like this and only been concerned with those who are literally widowed or fatherless. But the principle here is to prioritize and center whomever our society makes vulnerable to harm. In patriarchal societies like the ones both Proverbs and Isaiah were written for, community members not connected to a man (widows were without a husband, while the fatherless were without a present father) were vulnerable to social, political, and economic harm. Today we can mark other differences that make certain people in our communities vulnerable to harm. Today we don’t only use patriarchal biases We also use differences like race, gender, sexuality, education, culture, legal status or citizenship, and more to make community members vulnerable.”
Available on all major podcast carriers and at:
https://the-social-jesus-podcast.simplecast.com/episodes/i-have-much-more-to-say-to-you
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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Pentecost and Social Justice
We want to take this moment to express our heartfelt gratitude to all of our supporters for your support of Renewed Heart Ministry’s work of love, justice, and compassion. At a time when ministries like ours are being asked to achieve more with fewer resources, your support is so deeply appreciated, and we want to simply say thank you. Whether in our larger society or within our local faith communities, Renewed Heart Ministries remains committed to advocating for change, working towards a world that is inclusive, just, and safe for everyone, and being a source of love. From all of us here at Renewed Heart Ministries, thank you for your generous support. We deeply appreciate you.
If you’d like to join them in supporting our work, please go to renewedheartministries.com and click on “Donate.”
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Pentecost and Social Justice
Herb Montgomery | June 6, 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 book of Acts:
When the day of Pentecost came, they were all together in one place. Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them. Now there were staying in Jerusalem God-fearing Jews from every nation under heaven. When they heard this sound, a crowd came together in bewilderment, because each one heard their own language being spoken. Utterly amazed, they asked: “Aren’t all these who are speaking Galileans? Then how is it that each of us hears them in our native language? Parthians, Medes and Elamites; residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene; visitors from Rome (both Jews and converts to Judaism); Cretans and Arabs—we hear them declaring the wonders of God in our own tongues!” Amazed and perplexed, they asked one another, “What does this mean?” Some, however, made fun of them and said, “They have had too much wine.” Then Peter stood up with the Eleven, raised his voice and addressed the crowd: “Fellow Jews and all of you who live in Jerusalem, let me explain this to you; listen carefully to what I say. These people are not drunk, as you suppose. It’s only nine in the morning! No, this is what was spoken by the prophet Joel:
‘In the last days, God says,
I will pour out my Spirit on all people.
Your sons and daughters will prophesy,
your young men will see visions,
your old men will dream dreams.
Even on my servants, both men and women,
I will pour out my Spirit in those days,
and they will prophesy.
I will show wonders in the heavens above
and signs on the earth below,
blood and fire and billows of smoke.
The sun will be turned to darkness
and the moon to blood
before the coming of the great and glorious day of the Lord.
And everyone who calls
on the name of the Lord will be saved.’ Acts 2:1-21
This is the narrative of the day of Pentecost, the day when the Holy Spirit was poured out on the early Jesus movement. Many Western Christians celebrate this day each year this coming weekend. It’s a time to remember this event and all that the gift of the Spirit means.
There has always been a rich diversity of opinions on what the gift of the Spirit actually did for the early church. I choose to focus on the concrete, material differences that this outpouring made. To grasp this, let’s start in Luke. The gospel of Luke is connected to the book of Acts; Acts continues Luke’s initial story. Some believe that these books were written by the same person, but whether they were or not, they were meant to be read together.
In the gospel of Luke, the Spirit being upon Jesus bore a certain, distinct fruit. Notice first, how many times the Spirit is connected to Jesus in Luke 4:
First, in Luke 4:1:
Jesus, full of the Holy Spirit, left the Jordan and was led by the Spirit into the wilderness…
Then, in Luke 4:14, 15:
Jesus returned to Galilee in the power of the Spirit, and news about him spread through the whole countryside. He was teaching in their synagogues, and everyone praised him.
Then we reach the third mention in Luke 4:16-19:
“He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was his custom. He stood up to read, and the scroll of the prophet Isaiah was handed to him. Unrolling it, he found the place where it is written:
“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.”
Out of all the passages in the Hebrew Scriptures that the author of the book of Luke could have chosen to characterize Jesus’ ministry, that author chose this one from Isaiah. The Hebrew prophets, specifically Isaiah, understood the Spirit was intrinsically connected with liberation for the oppressed:
The Spirit of the Sovereign LORD is on me,
because the LORD has anointed me
to proclaim good news to the poor.
He has sent me to bind up the brokenhearted,
to proclaim freedom for the captives
and release from darkness for the prisoners,
to proclaim the year of the LORD’S favor. (Isaiah 61:1-2)
What I love about Luke’s and Acts’ connections s that in both books, the Spirit gives birth to justice in the lives of those upon whom the Spirit rests.
In Luke, echoing Isaiah, the Spirit being on Jesus led to liberation for the oppressed. Notice that in Acts, in the same chapter as Pentecost, we find a similar effect:
They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. Everyone was filled with awe at the many wonders and signs performed by the apostles. All the believers were together and had everything in common. They sold property and possessions to give to anyone who had need. (Acts 2:42-45)
And what was the result? Two chapters later we read:
All the believers were one in heart and mind. No one claimed that any of their possessions was their own, but they shared everything they had. With great power the apostles continued to testify to the resurrection of the Lord Jesus. And God’s grace was so powerfully at work in them all that there were no needy persons among them. (Acts 4:32-34)
There was not one needy person among them. Within their community, they had eradicated poverty. How? The passage explains:
For from time to time those who owned land or houses sold them, brought the money from the sales and put it at the apostles’ feet, and it was distributed to anyone who had need. (Acts 4:34-35)
What does this mean for those who desire a fresh outpouring of spirit on Jesus’ followers today?
The Church living in the wake of Pentecost should be concerned first and foremost with injustice, violence, and oppression in our world today. We should be sharing a gospel that is good news to the poor. We should be passionate about liberating the oppressed and participating in actions alongside others who are endeavoring to make our world a safe, compassionate home for everyone, including those who are different from us. Those who claim to follow the Jesus of our story cannot be indifferent to the tremendous social injustices taking place around us right now. We must reject a narrow, limited version of Christianity that is only concerned with private piety, personal spirituality, or giving people assurance of post mortem heaven. Christianity that resembles the Jesus in our story refuses to leave our material lives, including injustices we and others face, untouched or unchallenged by God’s love and Jesus’ redemption. A gospel that only focuses on believing in Jesus so that a person can be forgiven and go to heaven after they die is insufficient. Having the same Spirit on us that was also on the Hebrew Prophets and Jesus means being dedicated, like them, to matters of justice and the social dimensions of Jesus’ gospel. Jesus taught about a God who had a heart for social justice. And that God called his followers to make sure others around them had what they needed to thrive.
Pentecost reminds us that Christians should be deeply concerned with social justice because it reflects the heart of God’s love for humanity. Throughout the Bible, there is a clear emphasis on caring for the poor, the oppressed, and the marginalized. In Micah 6:8, believers are called to “act justly, love mercy, and walk humbly with your God.” This verse and others, such as Proverbs 31:8–9 and Isaiah 1:17, stress the importance of speaking up for those who cannot speak for themselves and defending the rights of the vulnerable.
Jesus himself modeled social justice during his ministry: healing the sick, feeding the hungry, and standing with the outcasts of society. To follow Christ means to uphold his values, including actively working toward fairness, equity, and compassion in our communities. Social justice is not a political trend. It is a spiritual calling rooted in love, and a church imbued with the Spirit will heed this call.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. How is the Spirit and Social Justice connected for you 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.
You can watch our YouTube show each week called “Just Talking”. Each week, Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and social justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking. If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking.
Please Like, Subscribe, hit the Notification button, and leave us a comment.
And 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 “Just Talking” Now Online!
Lectionary Readings in the context of Love, Inclusion, & Social Justice
Season 3, Episode 14: Acts 2.1-21. Lectionary C, Pentecost
Each week, we’ll discuss the gospel lectionary reading for the upcoming weekend in the context of love, inclusion, and justice. We hope that our talking will be “just” talking (as in justice) and that we’ll be inspired to do more than “just talking” during our brief conversations each week.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out.
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 23: Pentecost and Social Justice
Acts 2:1-21
Pentecost reminds us that Christians should be deeply concerned with social justice because it reflects the heart of God’s love for humanity. Throughout the Bible, there is a clear emphasis on caring for the poor, the oppressed, and the marginalized. In Micah 6:8, believers are called to “act justly, love mercy, and walk humbly with your God.” This verse and others, such as Proverbs 31:8–9 and Isaiah 1:17, stress the importance of speaking up for those who cannot speak for themselves and defending the rights of the vulnerable. Jesus himself modeled social justice during his ministry: healing the sick, feeding the hungry, and standing with the outcasts of society. To follow Christ means to uphold his values, including actively working toward fairness, equity, and compassion in our communities. Social justice is not a political trend. It is a spiritual calling rooted in love, and a church imbued with the Spirit will heed this call.
Available on all major podcast carriers and at:
https://the-social-jesus-podcast.simplecast.com/episodes/pentecost-and-social-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
Carrying on the Work of Love and Justice
We want to take this moment to express our heartfelt gratitude to all of our supporters for your support of Renewed Heart Ministry’s work of love, justice, and compassion. At a time when ministries like ours are being asked to achieve more with fewer resources, your support is so deeply appreciated, and we want to simply say thank you. Whether in our larger society or within our local faith communities, Renewed Heart Ministries remains committed to advocating for change, working towards a world that is inclusive, just, and safe for everyone, and being a source of love. From all of us here at Renewed Heart Ministries, thank you for your generous support. We deeply appreciate you.
If you’d like to join them in supporting our work, please go to renewedheartministries.com and click on “Donate.”
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Carrying on the Work of Love and Justice
Herb Montgomery | May 30, 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 Luke’s version of the ascension:
He said to them, “This is what I told you while I was still with you: Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms.”
Then he opened their minds so they could understand the Scriptures. He told them, “This is what is written: The Messiah will suffer and rise from the dead on the third day, and repentance for the forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem. You are witnesses of these things. I am going to send you what my Father has promised; but stay in the city until you have been clothed with power from on high.”
When he had led them out to the vicinity of Bethany, he lifted up his hands and blessed them. While he was blessing them, he left them and was taken up into heaven. Then they worshiped him and returned to Jerusalem with great joy. And they stayed continually at the temple, praising God. (Luke 24:44-53)
Our reading this week is from Luke. It would be amiss to speak of the ascension in Luke without mentioning how the other gospels approach the end of Jesus’ story. Originally, Mark’s gospel had no ascension. It ends with the women at the tomb:
Trembling and bewildered, the women went out and fled from the tomb. They said nothing to anyone, because they were afraid. (Mark 16:8)
In Matthew, the ascension takes place in Galilee not Jerusalem:
Then go quickly and tell his disciples: ‘He has risen from the dead and is going ahead of you into Galilee. There you will see him.’ Now I have told you.” (Matthew 28:7)
Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee; there they will see me.” (Matthew 28:10)
Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go. When they saw him, they worshiped him; but some doubted. Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.” (Matthew 28:16-20)
The gospel of John includes multiple stories about Jesus appearing after the resurrection but has no ascension story.
Luke’s gospel does have an ascension. Unlike Matthew’s version, Luke’s ascension story doesn’t take place in Galilee, but in Jerusalem. All of the disciples then stay in Jerusalem, not Galilee, until Pentecost, when they receive the Holy Spirit. Matthew’s version of the Jesus story, remember, was written for the community of Jesus followers in the region of Galilee, so its ending there makes sense. Luke and Acts were instead written for the community of Jesus followers in Judea. That community was centered in Jerusalem and expanded out into more cosmopolitan regions of the Roman Empire. Its alternative ending makes sense, too, given the community it was written for. Both communities had a story that encouraged them to keep following Jesus in ways relevant to their location. For Luke’s readers, it was important to ground the Jesus story in the tradition of the Hebrew Scriptures.
If the key story details of Jesus’ suffering, resurrection, repentance, forgiveness in this week’s reading sound familiar, creedal even, it’s because this was one of the passages that influenced what ultimately became the Apostles’ creed. Today these words show us today what the goals of that first century Lukan Jesus community were. The phrase “repentance for the forgiveness of sins” begins in Luke with John the Baptist:
He [John] went into all the country around the Jordan, preaching a baptism of repentance for the forgiveness of sins. (Luke 3:3)
And it’s that message that Jesus and then the apostles under the gift of the Holy Spirit were to take to the ends of the world:
“You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” (Acts 1:8)
The Lukan Jesus community saw their community becoming more metropolitan, and they believed that their community should expand beyond their roots in Jewish culture and scripture to bring Jesus’ teachings to the entire world.
Again, the repentance for the forgiveness of sins that they taught had a quality that began with John the Baptist in Luke 3. John’s repentance was not for personal, private, individual sins. John called his listeners to a repentance for community sins, social and political choices, that were not only making the most marginalized vulnerable to harm, but also being the conduits of that harm as well. The elite, the powerful, propertied, and privileged, had become complicit with the Roman empire’s exploitation and extraction of the masses in Galilee, Samaria, and Judea. John then came, echoing the Hebrew prophets, calling for national repentance for national sins in the hopes that the people would experience national forgiveness. Remember, this forgiveness was to start in Jerusalem and go to the end of the world.
In the Hebrew scriptures, forgiveness did not mean being allowed to go to heaven when one dies. It meant liberation from oppression here on earth, violence being replaced with safety and peace, and injustice giving way to compassion and equity. It meant social healing, not private, personal, individual benefit that was separate from everyone else.
Consider how forgiveness is treated in the books of Chronicles:
“If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways [repent], then I will hear from heaven, and I will forgive their sin and will heal their land.”
That forgiveness isn’t connected to a post mortem destination later, but to healing of their land in this life, and it was not simply for Judea, Samaria, and Galilee, but also for the entire world.
A more vernacular way of describing the “healing of the land” today would be to speak of societal healing. This healing was to live on in the lives of the Jesus followers who would now carry on the work of shaping our world into a safe, compassionate, just home for everyone. Three components of that work are worth singling out today.
The first is Jesus’ emphasis on community. In the Jewish language of the 1st Century, the gospels refer to community as “the kingdom.” While the label of “kingdom” is problematic for us today, for Jesus in the gospels, it meant a community where the reign of love and compassion dictated our societal decisions. It was a society where love and compassion governed the distribution of resources with the hope of being distributively just. (See the stories at the beginning of the book of Acts.)
The second is that the heart of this community was the value of those presently being socially marginalized and excluded. Liberation theologians refer to this as a “preferential option for the poor.” The ethic of prioritizing those being marginalized begins with the poor and today should also include those excluded because of race, gender, orientation, culture, education, and more. Any time someone is being marginalized, scapegoated, or pushed to the undersides and edges of our collective life together, Jesus’ teachings call us to prioritize that group to restore equity. In the gospels, Jesus’ God loves all people equally. That love should lead us to have a unique concern for the distinct needs of all who are marginalized.
And third, Jesus’ teachings were much more than a list of things to believe. Jesus taught his followers how to live. His teachings weren’t ways to gain the favor of a divine being or gain entrance into paradise. They were ways to live in response to the immense suffering of those around them. Consider these words from Jesus-following communities carrying on his teachings:
“What good is it, my brothers and sisters, if you say you have faith but do not have works? Can faith save you? If a brother or sister is naked and lacks daily food, and one of you says to them, “Go in peace; keep warm and eat your fill,” and yet you do not supply their bodily needs, what is the good of that? So faith by itself, if it has no works, is dead.” (James 2:14-17).
“If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person?” (1 John 3:17)
Notice these actions were not centered around a debate of personal piety. They were in response the material needs of those around them.
This gives Jesus followers today much to ponder. Are we seeking to make our world a better place for all or are the lives of those who are different from us less safe and just because of our actions? If we don’t start here, anything more is pointless.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. What does repentance for societal sins and forgiveness for societal sins look like to you this week? 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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You can watch our YouTube show each week called “Just Talking”. Each week, Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and social justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking. If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking.
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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 “Just Talking” Now Online!
Lectionary Readings in the context of Love, Inclusion, & Social Justice
Season 3, Episode 13: Luke 24.44-53. Lectionary C, Easter 7 (Ascension of the Lord)
Each week, we’ll discuss the gospel lectionary reading for the upcoming weekend in the context of love, inclusion, and justice. We hope that our talking will be “just” talking (as in justice) and that we’ll be inspired to do more than “just talking” during our brief conversations each week.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out.
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 22: Carrying on the Work of Love and Justice
Luke 24:44-53
“Repentance for the forgiveness of sins that they taught had a quality that began with John the Baptist in Luke 3. John’s repentance was not for personal, private, individual sins. John called his listeners to a repentance for community sins, social and political choices, that were not only making the most marginalized vulnerable to harm, but also being the conduits of that harm as well. The elite, the powerful, propertied, and privileged, had become complicit with the Roman empire’s exploitation and extraction of the masses in Galilee, Samaria, and Judea. John then came, echoing the Hebrew prophets, calling for national repentance for national sins in the hopes that the people would experience national forgiveness. In the Hebrew scriptures, forgiveness did not mean being allowed to go to heaven when one dies. It meant liberation from oppression here on earth, violence being replaced with safety and peace, and injustice giving way to compassion and equity. It meant social healing, not private, personal, individual benefit that was separate from everyone else. That forgiveness isn’t connected to a post mortem destination later, but to healing of their land in this life. A more vernacular way of describing the “healing of the land” today would be to speak of societal healing for societal sins being committed right now.”
Available on all major podcast carriers and at:
https://the-social-jesus-podcast.simplecast.com/episodes/carrying-on-the-work-of-love-and-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.
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