Prejudice

A History of Enmity

Sin involves more than just personal misdeeds. It can extend into family histories and become incorporated into public policy and cultural systems. The enmity between Haman and Mordecai (Esth. 3:2–6) showed that principle at work.

At first glance, the hostility between the two men appears to be a simple case of disrespect on Mordecai's part (Esth. 3:2)—possibly for religious reasons, although the text does not say—and racial prejudice on Haman's (Esth. 3:6). However, further investigation reveals that the encounter outside the palace of Ahasuerus was not the first time that the people of Haman and the people of Mordecai had met.

The Book of Esther emphasizes that Haman was the son of Hammedatha the Agagite (Esth. 3:1, 10; 8:3, 5; 9:24). Tradition holds that the Agagites were descendants of Agag, the Amalekite king whom Saul, Israel's first king, had failed to kill, disobeying the Lord's instruction (1 Sam. 15). The Amalekites stood under the permanent judgment of God for attacking the Israelites during their journey from Egypt to Canaan (Ex. 17:8–13; Deut. 25:17–19).

Now, with Haman's rise to power, the Amalekites were in a sense threatening once again to destroy God's people. But this time, the Lord used Mordecai to frustrate the plan. Ironically, Mordecai was descended from Kish (Esth. 2:5)—the same family of Benjamites from which Saul had come (1 Sam. 9:1). Thus, in the end, Mordecai carried out what Saul had failed to accomplish (Esth. 7:10; 9:4–5, 13–15).

Perhaps neither Mordecai nor Haman knew about the long-standing enmity between their two peoples. Nevertheless, their conflict illustrates that personal sin can be passed on to one's children, and in turn to their children. Over the years, it can become imbedded in the very life of a culture. That legacy of sin may lie dormant for generations, then suddenly flare up, as it did in Haman's case, in institutionalized evil (Esth. 3:9).

For that reason, it is not enough just to live a good life personally, as important as that is. To root out evil requires the renewal of systems. That may involve new laws that honor godly values or the repeal of bad laws that work against godly values. In either case, the point is that we cannot be too careful when it comes to sin. The seeds of sin that we fail to root out today may spring up in later generations and yield a harvest of evil.

Acting Like a Neighbor

The parable of the good Samaritan (Luke 10:30–37) is one of Jesus' most popular. It reduces an abstract theological question, “What shall I do to inherit eternal life” (Luke 10:25), to a simpler, more practical challenge: “Go and do likewise [i.e., show mercy]” (Luke 10:37).

The story begins with the lawyer's self-justifying question, “Who is my neighbor?” But Jesus turned the question around: “Which of these three do you think was neighbor to him who fell among the thieves?” What matters, Jesus implied, is not identifying needs, but meeting them. The question is not Who is my neighbor? but rather Am I a neighbor to others?

What makes the story so poignant, however, is the contrast between the Jewish priest and Levite who avoid the half-dead victim, and the Samaritan who shows him compassion. Jesus was playing on the deep-seated animosity that existed between the two groups. He knew His listeners would find it hard enough to show mercy, but unthinkable that a Samaritan would illustrate how. Prejudiced people find it almost impossible to think that their ethnic enemies might be compassionate human beings.

Jesus' challenge to “go and do likewise” is a test for us as we consider the many racial and ethnic divisions in the world today. God is interested in mercy, not maintaining prejudice.

Confronting Ethnic Prejudice

Success never means the end of problems; it just means a new set of problems. The community of believers in Jerusalem discovered this truth as they experienced significant development in their life together. Their group was constantly growing and changing (Acts 1:15; 2:41, 47; 4:4, 32; 5:14). There was amazing agreement among them (Acts 2:46; 4:32; 5:12). And their material needs were being met through sacrificial generosity (Acts 2:45; 4:34, 36).

Nevertheless, a situation developed that threatened to fracture this successful movement (Acts 6:1). The immediate problem had to do with the daily distribution to widows, but the underlying issue was ethnic tension between the Hebrews, Jews born in Judea and Galilee, and the Hellenists, Greek-speaking Jews born outside of Palestine. The clash could have destroyed the church or divided it into two Christian ethnic communities. Notice how the apostles responded (Acts 6:2–6):

• They met face-to-face with the Hellenists (the powerful with the powerless).
• They listened to the complaints and acknowledged their legitimacy.
• Together with the Hellenists, they devised guidelines for godly leaders and chose seven with names that suggest they were from among the Hellenist minority.
• They approved and commissioned the new leaders through the laying on of hands and committed themselves to work with them.
• They gave the new leaders authority over the distribution.
• They shared power and resources and affirmed the dignity of the newly chosen leaders.

Result? “The word of God spread, and… multiplied greatly in Jerusalem” (Acts 6:7).

What problems do you or your church confront as a result of success? What steps are you taking to manage those problems in a way that serves people and honors God?

Getting Along in the New World

According to Isaiah, God will someday bring together people from every nation to live together under His lordship (Is. 66:20). Considering the tensions that exist today between people of different races, colors, customs, and cultures, one can only marvel at the fact that somehow everyone will get along.

Perhaps the key to surmounting differences will be the realization that ultimately all peoples have been brought into being by God and are called to live under God (Is. 66:19; compare Gen. 10). Isaiah's vision of international blessing and worldwide unity echoes the promise made to Abraham and Sarah, that through them “all the families of the earth shall be blessed” (Gen. 12:2–3). It also anticipates John's vision of people from “every tribe and tongue and people and nation” worshiping and serving the Lord (Rev. 5:9–10; 7:9).

Given this bright promise of cross-cultural peace and harmony, it makes sense that people might start trying to get along right now. We can experience a taste of heaven on earth as we learn to communicate with, understand, and trust others who differ from us in ethnic background, language, culture, gender, age, tradition, or other ways that often divide. This will involve hard work, but the effort is worth it. It not only improves our world today, but prepares us for eternity with God—and all His other children!

Perpetual Enemies of Israel

The Edomites and Israelites were descended from Isaac's two sons Esau and Jacob, respectively. Yet despite this kinship, the two peoples feuded repeatedly throughout biblical history:

• Edomites denied the Israelites access to the King's Highway during their journey to Canaan (Num. 20:14–21).
• Edomites opposed Saul under Hadad, a member of the royal family who had escaped Joab's massacre (1 Kin. 11:14–22).
• Edomites rebelled against Judah's control during the reign of Joram (2 Kin. 8:20–22).
• Edomites invaded Judah and took captives while Judah was being attacked by Pekah of Israel and Rezin of Syria (2 Kin. 16:5–6; 2 Chr. 28:16–17).
• Edomites rejoiced over Jerusalem's fall to the Babylonians (Ps. 137:7).

For more on this topic, see ETHNIC DIVERSITY, “Jews, Gentiles, and Jesus”. HATRED, “The Cycle of Prejudice,”.