Justice

is rendering to every one that which is his due. It has been distinguished from equity in this respect, that while justice means merely the doing what positive law demands, equity means the doing of what is fair and right in every separate case.

See RIGHTEOUSNESS.

1. Human Justice:

Justice had primarily to do with conduct in relation to others, especially with regard to the rights of others. It is applied to business, where just weights and measures are demanded (Lev 19:35,36; Dt 25:13-16; Am 8:5; Prov 11:1; 16:11; Ezek 45:9,10). It is demanded in courts, where the rights of rich and poor, Israelite and sojourner, are equally to be regarded. Neither station nor bribe nor popular clamor shall influence judge or witness. "Justice, justice shalt thou follow" (Dt 16:20 m; compare 16:18-20; Ex 23:1-3,6-9). In general this justice is contrasted with that wickedness which "feared not God, and regarded not man" (Lk 18:2).

In a larger sense justice is not only giving to others their rights, but involves the active duty of establishing their rights. So Israel waits upon God's justice or cries out: "The justice due to me (literally, "my justice") is passed away from my God" (Isa 40:27). Yahweh is to show her to be in the right as over against the nations. Justice here becomes mercy. To "seek justice" means to "relieve the oppressed, judge the fatherless, plead for the widow" (Isa 1:17; compare 11:4; Jer 22:15,16; Ps 82:2-4). The same idea appears in Dt 24:12,13; Ps 37:21,26; 112:4-6, where the translation is "righteous" instead of "just."

In this conception of justice the full meaning of the New Testament is not yet reached. It does not mean sinlessness or moral perfection. Job knows the sin in his heart (Job 13:23,26; 7:21), and yet speaks of himself as a just or righteous man (12:4; 13:18). The Psalmist confidently depends upon the righteousness of God though he knows that no man is righteous in God's sight (Ps 143:1,2; compare 7:8; 18:20-24). It is not a lack of humility or dependence upon God when the Psalmist asks to be judged according to his righteousness. In relation to God, the just, or righteous, man is the one who holds to God and trusts in Him (Ps 33:18-22). This is not the later Judaistic legalism with its merit and reward, where God's justice is simply a matter of giving each man what he has earned.

The word "justice" does not occur in the New Testament, and in most cases where we find "just" in the King James Version it is changed to "righteous" in the American Standard Revised Version. The idea of justice or righteousness (remembering that these are essentially the same) becomes more spiritual and ethical in the New Testament. It is a matter of character, and God's own spirit is the standard (1 Jn 3:7; Mt 5:48). The mere give-and-take justice is not enough. We are to be merciful, and that to all. The ideal is righteousness, not rights. As Holtzmann says, "The keynote of the Sermon on the Mount is justitia and not jus."

2. Justice of God:

God's justice, or righteousness, is founded in His essential nature. But, just as with man, it is not something abstract, but is seen in His relation to the world. It is His kingship establishing and maintaining the right. It appears as retributive justice, "that reaction of His holy will, as grounded in His eternal being, against evil wherever found." He cannot be indifferent to good and evil (Hab 1:13). The great prophets, Isaiah, Micah, Amos, Hosea, all insist upon Yahweh's demand for righteousness.

But this is not the main aspect of God's justice. Theology has been wont to set forth God's justice as the fundamental fact in His nature with which we must reconcile His mercy as best we may, the two being conceived as in conflict. As a matter of fact, the Scriptures most often conceive God's justice, or righteousness, as the action of His mercy. Just as with man justice means the relief of the oppressed and needy, so God's justice is His kingly power engaged on behalf of men, and justice and mercy are constantly joined together. He is "a just God and a Saviour" (Isa 45:21). "I bring near my righteousness (or "justice") .... and my salvation shall not tarry" (Isa 46:13; compare Ps 51:14; 103:17; 71:15; 116:5; Isa 51:5,6). The "righteous acts of Yahweh" mean His deeds of deliverance (Jdg 5:11). And so Israel sings of the justice, or judgments, or righteousness of Yahweh (they are the same), and proclaims her trust in these (Ps 7:17; 35:23,24,28; 36:6; 140:12,13; 50:5,6; 94:14,15; 103:6; 143:1).

The New Testament, too, does not lack the idea of retributive justice. The Son of Man "shall render unto every man according to his deeds" (Mt 16:27; compare 25:14-46; Lk 12:45-48; Rom 2:2-16; 6:23; 2 Cor 5:10; Col 3:24,25; 2 Thess 1:8,9; Heb 2:2,3; 10:26-31). But God's justice is far more than this. The idea of merit and reward is really superseded by a higher viewpoint in the teaching of Jesus. He speaks, indeed, of recompense, but it is the Father and not the judge that gives this (Mt 6:1,4,6,18). And it is no mere justice of earth, because the reward transcends all merit (Mt 24:46,47; Mk 10:30; Lk 12:37). This is grace not desert (Lk 17:10). And the parable of Mt 20:1-15 gives at length the deathblow to the whole Judaistic scheme of merit and reward.

And God's justice is not merely gracious, but redemptive. It not simply apportions rights, it establishes righteousness. Thus, just as in the Old Testament, the judge is the Saviour. The difference is simply here: in the Old Testament the salvation was more national and temporal, here it is personal and spiritual. But mercy is opposed to justice no more here than in the Old Testament. It is by the forgiveness of sins that God establishes righteousness, and this is the supreme task of justice. Thus it is that God is at the same time "just, and the justifier of him that hath faith in Jesus" (Rom 3:26). "He is faithful and righteous (or "just"; see the King James Version) to forgive us our sins, and to cleanse us from all unrighteousness" (1 Jn 1:9).

LITERATURE.

See Comm., and Biblical Theologies under "Justice" and "Righteousness," and especially Cremer, Biblical-Theol. Lex. of New Testament Greek

Harris Franklin Rall

(Heb. sedeq [q,d,x], mispat [f'P.vim]; Gk. dikaiosyne [dikaiosuvnh]). God, the Righteous Judge. Justice is rooted in the very nature of God (Isa 40:14). He evenhandedly rewards good, and he does not ignore the sins of any (Psalm 33:5; 37:6, 28; 97:2; 99:4). Human judges do well to remember God in their courts. God does not take bribes (Deut 10:17) or pervert justice in any way (Gen 18:25; 2 Chron 19:7).

At the same time, God rarely delivers instant justice. The world does not seem fair while evil still abounds, and so the oppressed petition God to intervene on their behalf (Psalm 7:9; Prov 29:26). Their prayers may even take the form of a complaint (Hab 1:2-4), although people must not challenge God's essential justice (Job 40:8; Mal 2:17). That God will decisively intervene in the future is the biblical hope.

This philosophical issue of theodicy underlies the story of Job. On the one hand is his friends' false assumption that Job's trouble must fit his crimes (8:3-7), whereas on his part, Job claims to be the victim of an injustice, and demands that God remedy the situation (19:7; 27:2; 29:14; 34:5-6).

The justice of God is reaffirmed in the New Testament (Rom 3:5-6; 9:14; 1 John 1:9; Rev 16:5-7; 19:11). Because he is just, God never shows partiality or favoritism (Matt 5:45; Acts 10:34-35; Rom 2:6, 11; Eph 6:9; 1 Peter 1:17).

Human Justice Based on God's Law. Just law is law that reflects God's standards (Gen 9:5-6; Deut 1:17), and not mere human reasoning (Hab 1:7). According to the Sinai covenant, judges are to uphold the Mosaic law by acquitting the innocent and condemning the guilty. A breach of justice consists of a verdict that runs contrary to the law or that does not accord with the known facts (Exod 23:1-9; Deut 25:1-3).

In a culture where judges, not juries, render a verdict, false accusations, bribery, and influence peddling are the favored devices of injustice (Deut 16:18-20; 1 Sam 8:3; Prov 17:23; 19:28; Isa 5:23; Jer 5:28; Ezek 22:29; Amos 2:6-7; Zech 7:9-10). The victims are disproportionately from the poor, among whom are the fatherless, the widow, and the resident alien (Deut 27:19; Psalm 82). The righteous judge must never show partiality to the rich (Deu 24:17), nor for that matter to the poor (Lev 19:15); he must render true judgment at all times.

Under the monarchy, the king is the final arbiter of justice (2 Sam 8:15; 15:3-4; 1 Kings 10:9; Prov 20:8). Kings are warned about injustice (Prov 16:10; Jer 21:12; 22:2-3; Micah 3:1-3, 9-11). Solomon's wisdom makes him a just king (1 Kings 3:11-12, 28; 2 Chron 9:8).

At the same time, justice is not a virtue for judges and kings alone; all Israel is to follow in the "paths of justice" (Gen 18:19; Psalm 106:3; Prov 21:15; Isa 1:17, 59). Pursuing justice in life is of greater worth than religious ritual (Prov 21:3; Micah 6:8; cf. Matt 23:23). Justice must lead to honesty, even in mundane business transactions (Lev 19:35-36; Hosea 12:7).

In the New Testament, the love of justice is a virtue (2 Col 7:11; Php 4:8), yet Christians may not take justice into their own hands (1 Thess 4:6). At times it is better to suffer injustice than to bring the gospel into disrepute by taking a brother to court (1 Cor 6:7-8).

Divine Justice and the Justification of the Wicked. The gospel promises escape from God's just wrath against sin (Rom 1:32). Before human judges the Savior was unjustly tried and executed (Isa 53:8; John 7:24; Acts 3:14). From the divine perspective, however, Jesus' death satisfied God's justice (Rom 3:26). Thus God remains a righteous judge even as he justifies those sinners who believe in Christ (Luke 18:14; Gal 3:11-13).

Justice and the Kingdom of God. The Old Testament looks forward to the time when God will exercise absolute justice over all creation (Psalm 98:9; Eccl 3:16; Isa 28:5-6; 29:19-21). The New Testament emphasizes the approach of final judgment, when all people will be evaluated according to their works (Rom 2:5; 3:5-6; Rev 20:13).

Psalm 72 is a prayer for a king who would protect the poor, a psalm that looks beyond Solomon to an ideal just king. The Old Testament goes on to predict that the Messiah will execute justice on God's behalf (Isa 9:7; 11:3-4; 16:4b-5; 28:17). In the New Testament, Jesus already begins to carry out the Father's justice while on earth (Matt 12:18-21; John 5:28-30), but it is in the future that he will execute God's will over all (Acts 17:31; Rev 19:11).

Gary Steven Shogren

See also Justification;Righteousness

Bibliography. F. Bü chel and V. Herntrich, TDNT, 3:921-54; R. D. Culver, TWOT, 2:948-49; C. Hodge, Systematic Theology, 1:416-27; G. Quell and G. Schrenk, TDNT, 2:174-225.

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[N] indicates this entry was also found in Nave's Topical Bible

[T] indicates this entry was also found in Torrey's Topical Textbook

[E] indicates this entry was also found in Easton's Bible Dictionary

God, the sovereign ruler of the universe, is perfect in justice (Gen 18:25; Deut 32:4; Rev 15:3). At the same time he is merciful. Sinners can have hope only because of the perfect harmony of justice and mercy within the divine nature (Exod 34:6-7; Zeph 3:5; cf. Job 4:17; Mal 3:6-7). There is no way that sinners can bring themselves into a right relationship with a just and holy God, but God is merciful to them. Through Jesus Christ, God has provided a way of salvation by which he can bring repentant sinners into a right relationship with himself, yet be just in doing so (Rom 3:26; see JUSTIFICATION).

In addition to the justice that is evident in God’s way of salvation, justice should be evident in the common affairs of human society. This is the aspect of justice that the present article is chiefly concerned with. The perfect expression of justice in governing human society is seen in the authority exercised by Jesus the King-Messiah (Isa 9:7; John 5:30; Acts 22:14; see KING). But God wants justice in the operations of all earthly governments, and likewise in private dealings between individuals (Deut 16:18-20; 25:13-16).

Basic concerns

Since people exist in God’s image (Gen 1:27), there is within them an awareness of things being right or wrong, good or bad, just or unjust. The law of God is, as it were, written on their hearts (Rom 2:14-15). Though sin has hindered people’s understanding and dulled his consciences, the law of God remains within them. This unwritten law is what makes it possible for them to know what justice is and to draw up law-codes to administer justice in society.

The ancient Hebrew law-code demonstrates how the universal and timeless principles of justice can be applied to the cultural and social habits of a particular people and era. Moses’ law, given by God himself, sets out the sort of justice that God requires (Deut 16:18; 32:44-47).

Justice must be the same for all, rich and poor alike (Exod 23:3,6-7; Deut 1:15-17). Laws must not be designed to suit the people of power and influence, but must protect the rights of those who can be easily exploited, such as foreigners, widows, orphans, debtors, labourers and the poor in general (Exod 21:1-11; 22:21-27; 23:6-12; Deut 14:28-29; 15:11). Also penalties must fit the crime, being neither too heavy nor too light (Exod 21:23-25; see PUNISHMENT).

Although the history of Israel mentions many kings, judges and other administrators who upheld such principles of justice (2 Sam 8:15; 23:3-4; Ps 101:1-8; Isa 33:15-16; Jer 22:15), it also mentions many who ignored them (1 Sam 8:3; 2 Kings 21:16; Eccles 5:8; Isa 5:23; Jer 22:17; see RULER). In both Old and New Testament times godly people were fearless in condemning injustice, whether committed by civil authorities or religious leaders. Civil power gives no one the right to do as he likes, and religious exercises are no substitute for common justice (Isa 1:14-17,23; 59:14-15; Amos 5:11-12,21-23; Micah 7:3; Mark 11:15-17; 12:40; Luke 6:25; 16:19-25; James 5:1-6).

Influence for good

God’s way of dealing with the sinfulness of human society begins not with changing the social order, but with changing individuals. Those individuals, however, are part of society, and they will help change society as they promote the values of life they have learnt through coming to know God (Matt 5:13,16; 1 Cor 7:21-24; Eph 4:17-24; 5:8-11). Genuine moral goodness includes within it a concern to correct social injustice. This involves not merely condemning evil, but positively doing good (Isa 1:17; Amos 5:15,24; Micah 6:8; Matt 23:23; Luke 3:10-14; Col 4:1; James 1:27).

Political conditions vary from one country to another, and these will largely determine the extent to which God’s people can actively try to persuade the government to improve social justice. Much depends on what rights citizens have to choose their government and influence its decisions (see GOVERNMENT). But no matter what kind of government they live under, God’s people should always work to promote values of human dignity (cf. Ps 8:5-8). In so doing they may undermine unjust practices and eventually see them removed (Eph 2:13-16; 5:25; 6:5-9; Philem 16; see RACE; SLAVE; WOMEN; WORK). No government, however, can relieve them of their personal responsibility to help the disadvantaged in society (Lev 25:35-40; Isa 58:6-7; Matt 5:9; 25:34-36; Luke 10:30-36).

Bearing with injustice

Christians may suffer injustice in the form of discrimination and even persecution, both from governments and from citizens. Like Jesus they must accept any such opposition bravely and not try to retaliate (Rom 12:19-21; 1 Peter 2:15,21-23; 3:13; 4:16; see PERSECUTION). There may be cases where they claim their rights in support of those principles of justice that government officials are supposed to administer (Acts 16:35-39; 22:25; 25:10-11), but they should not use their rights for selfish purposes.

When Jesus told his followers that they were not to demand ‘an eye for an eye’, he was not undermining the basis of civil justice (which does demand ‘an eye for an eye’ and positively ‘returns evil for evil’ by imposing a penalty to fit the offence). Rather Jesus was telling his followers that the spirit ruling in their hearts must not be the same as that which operates in a code of legal justice. God’s people must always be prepared to sacrifice their rights and even do good to those who harm them (Matt 5:38-42; 1 Cor 6:7-8; Phil 2:4; cf. 1 Cor 9:15).