God Loves Justice

“God loves justice” has such a sweet ring to it. We hear it and take comfort that our God cares about something very meaningful to us. Often when we seek to translate the transcendent messages that emerge from biblical theology to contemporary and practical applications, important elements are lost. Church division is mired in debates over what justice looks like and what role (if any) Christians have in bringing justice about in our contemporary context. I want to offer a more lucid understanding of biblical justice and how we as Christians can honor God in it.

There are a couple of things we need to know about biblical justice to fully grasp its meaning. First, the word for justice (mishpat in Hebrew) means more than the modern-day punitive or retributive renderings of justice. Its meaning was much greater and more holistic. The ancient Jewish understanding was akin to making the world right. It was not merely consumed with the welfare of individuals but of all of society (Isaiah 42:1). Things like permitting or behaving unjustly were a serious offense to God (Psalms 37:28). Justice, rather than being an appendage to God’s interactions with mankind, was central to His overall intent and desire. The Psalmist makes this observation in (Psalms 89:14) when he states that righteousness and justice serve as the foundation of God’s throne. Furthermore, it is important to note that the word justice had almost a symbiotic relationship with the word righteousness in the Old Testament. These two words often created a hendiadys, which is when two words are joined to communicate a single idea. “Nice and warm” would be a modern-day example of a hendiadys; likewise, “justice and righteousness” are used in tandem approximately 80 times in Scripture (Amos 5:24 & Jere 22:3). By the time of the New Testament, the words were so closely associated that they share the same root word in Greek (δίκαιος, though it is often translated just as righteousness). Justice also has a close relationship with the Jewish concept of “Shalom”. Theologian Cornelius Plantinga defines Shalom this way: “…universal flourishing, wholeness, and delight — a rich state of affairs in which natural needs are satisfied and natural gifts fruitfully employed, a state of affairs that inspires joyful wonder as its Creator and Savior opens doors and welcomes the creatures in whom he delights.” Typically, “Shalom” is translated into English as “peace” (See Bible Project video on Shalom).

“For to us a child is born,

to us a son is given;

and the government shall be upon his shoulder,

and his name shall be called

Wonderful Counselor, Mighty God,

Everlasting Father, Prince of Peace (Shalom).

Of the increase of his government and of peace (Shalom)

there will be no end,

on the throne of David and over his kingdom,

to establish it and to uphold it

with justice and with righteousness

from this time forth and forevermore.

The zeal of the Lord of hosts will do this.” Isaiah 9:6–7

A quick survey of the Law provides a practical picture of God’s view of justice. God used the Law as a tool to create a just society in His name. In it, He addressed many types of behaviors that violated justice such as the following: kidnapping (Exodus 21:16); personal injury and disability (Exodus 21:18–19); liability (Exodus 21:29); negligence (Exodus 21:33–34); restitution (Exodus 21:35 & Numbers 5:6–8); exploitation of the vulnerable and easily oppressed of society (Exodus 22:21–24); fair and equitable treatment in the justice system (Exodus 23:1–9 & Leviticus 19:15); not stealing or deceiving (Exodus 19;11); paying your employees fairly and honestly (Exodus 19:13); exploitation and dishonesty in commerce (Leviticus 19:35–36); fair trials when accused even of murder (Deuteronomy 4:41–42); even merciful acts like caring for the poor were seen as an act of justice (Leviticus 19:9). These are important pieces of the puzzle that encompasses Jesus’ statement concerning “the weightier matters of the law” (Matthew 23:23). You see, practicing justice is how we bear God’s name and are identified as God’s people (1 John 5:1–3 & Deuteronomy 26:16–19).

“The Lord works righteousness and justice for all the oppressed. He made known his ways to Moses, his deeds to the people of Israel:” Psalms 103:6‭-‬7

But somehow, we and our predecessor Israel never seemed to grasp this mission of justice as central to our representation of God. Israel was repeatedly called out for their unjust ways as they were judged and sent into captivity (Jeremiah 22:3–5 & Deuteronomy 27:19). Or when they were confronted with the reality of their own callous hearts of stone as they attempted to “worship” God in their false piety while actively ignoring justice.

“Yet they seek me daily

and delight to know my ways,

as if they were a nation that did righteousness” Isaiah 58:2a

“Why have we fasted, and you see it not?

Why have we humbled ourselves, and you take no knowledge of it?” (Israel)

“Behold, in the day of your fast you seek your own pleasure,

and oppress all your workers.

Behold, you fast only to quarrel and to fight

and to hit with a wicked fist.

Fasting like yours this day

will not make your voice to be heard on high.” (God) Isaiah 58:3–4

“Is not this the fast that I choose:

to loose the bonds of wickedness,

to undo the straps of the yoke,

to let the oppressed go free,

and to break every yoke?

Is it not to share your bread with the hungry

and bring the homeless poor into your house;

when you see the naked, to cover him,

and not to hide yourself from your own flesh?

Then shall your light break forth like the dawn,

and your healing shall spring up speedily;

your righteousness shall go before you;” Isaiah 58:6–8”

Israel chose to trust in their elect status as descendants of Abraham and the system of atonement built into the Law rather than doing justice. They assumed that if they cleansed themselves annually by sacrifice that they would be accepted by God. But this was fallacious reasoning because it missed the point of the Law. (Psalms 40:6–8). The resolution of this problem was that God would write these laws on the heart of his people (Jeremiah 31:33). Thus, when the New Covenant was established, one of the expectations was for us to continue representing God through this living and promotion of justice (individually and socially) and righteousness (Romans 1:17).

In our present-day, we face many societal ills as well. The ever-present legacy of racism. Our broken justice system where the poor are exploited and the rich often pay their way to lesser consequences. The murder of our children through abortion. The exploitation of cost in our healthcare system. The list is endless of the unjust ways that our society treats its people. Both in systemic as well as socio-cultural ways. Are we to ignore these problems and allow many to suffer? No, because God loves justice and has left us here to bring it to our society. Nowhere is this seen clearer than in Jesus’ own pronouncement of His public ministry.

“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.”

Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fastened on him.” Luke 4:17–20

Isaiah, a book replete with the theme of justice and righteousness, is the second most quoted Old Testament book in the New Testament at some 55 direct quotes. Jesus’ aforementioned quote draws from one of the clearest passages on justice in Isaiah. In fact, read just a few verses down from the portion Jesus read to commence his ministry and you will find one of the clearest verses in the Bible concerning the primacy of justice in God’s heart.

“For I, the Lord, love justice” Isaiah 61:8a