Justice And The Sanctity Of Life, Part 2

In our previous post we began looking at justice and the sanctity of human life, focusing in primarily on the topic of abortion. We said that we must deal with two problems in regard to abortion. We have already dealt with the first: The reputation that Christians are partisan in regard to and unduly focused upon abortion.

Now, in this post we take up the second problem.

2. Problem Two: What The Bible Really Teaches. 

This second problem deals with the idea there are two competing ethical issues involved in abortion. On the one hand, there is the idea that government’s role in the lives of its citizens should be limited and should not remove their freedom to make choices. In other words, the government should not tell a woman what she must do with her own body. On the other hand, there is the issue of the sanctity of life. How do we reconcile these two important matters?

Let’s look at each in turn.

A. Freedom Of Choice.

It is true that the Bible values people making choices: “I have set before you today life and good, death and evil. If you obey…then you shall live and multiply…. But if your heart turns away…you shall surely perish…” (Dt. 30:15-18); “Choose this day whom you will serve” (Josh. 24:15). It also affirms it is better for people to make choices when they really want to do them as opposed to being coerced into them (Philemon 14). The Bible also gives reasons for citizens to prefer governments that are limited in power and scope, rather than being ever-present to have its hand in every decision that is made (cf. Deut. 17:14-20; Rom. 13:1-7; Rev. 13:1-18).

So, we can conclude that it is right that the government should not force citizens to do what it desires against their will in every case and it should not be involved in every area of life. Yet, does this mean that it is wrong for the government to enact laws that protect life in the womb and prohibit abortion? 

The answer is, “No,” for two reasons.

The first reason is that some biblical principles have greater weight than others. Matthew 23:23 reads: “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others.” It is important to tithe says Jesus, but even more important is expressing justice, mercy, and faithfulness toward others.

The principle applies to the preservation of life. We know this because in the Ten Commandments we see that we should not murder (Ex. 20:13). Yet, if someone does take the life of another without just cause, life is so important that the only fit and just penalty is to take the life of the murderer (Gen. 9:6). In this case preserving the sanctity of life created in God’s image is more important than the taking of the one life (the life of the murderer) itself.

If this is the case, then surely preserving a human life is far more important than preserving a person’s ability to make the choice they desire. In fact, we also see this simply in the command not to murder. What is being said is that as much as God values choice, he values far more making the right choices, choices which involve trust in and obedience to him (Gen. 2:16-17). And so there are certain choices God forbids because they are wrong, dishonoring to him, and harmful to others. One of those forbidden choices is the taking of a human life without just cause.

Thus, we conclude that to kill a baby in the womb, whom we know to be a human being created in God’s image, is just such a choice God forbids. The choice to abort is not merely a choice about what to do with one’s own body. It is a choice about what to do with someone else’s body.

This leads to the second reason it is not wrong for the government to pass laws that prohibit abortion, which also is the second major matter we take up under this second problem related to abortion.

B. The Sanctity Of Life. 

The Bible is clear that the life of humans, created in God’s image, is sacred. As we saw above, it is not to be taken without just cause (Ex. 20:13) and when it is taken without just cause, the penalty must fit the crime in order to preserve a sense of that sacredness (Gen. 9:6).

To take this one more step, “the Bible teaches that we should think of the unborn child as a person from the moment of conception, and therefore we should give to the unborn child legal protection at least equal to that of others in the society.”[1] Here are three biblical passages as evidence: 

·         In Psalm 51:5, as part of King David’s repentance and confession after his sin with Bathsheba, he writes: “Behold, I was brought forth in iniquity, and in sin did my mother conceive me.” Prior to this statement in the psalm David has been repeatedly addressing his own sin, so he is most likely addressing his own sin in this verse—making the point that his sinful nature goes back even before birth. “This means that he thinks of himself as having been a distinct human being, a distinct person, from the moment of his conception. He was not merely part of his mother’s body….”[2]

·         In Luke 1:35 we read as part of the angel Gabriel’s announcement to Mary that she would be mother of the Messiah: “And the angel answered her, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God.’” To this we must add that in Lk. 1:43 Elizabeth called Mary “the mother of my Lord.” These verses are significant because they mean that “the incarnation of Christ did not begin when he was a newborn baby, a small child, a teenager, or an adult man. Rather, the divine nature of God the Son was joined to the human nature of Jesus from the moment of his conception in Mary’s womb…. This is [important]…because it means that Christ was a genuine human person long before his birth as a baby on the first Christmas.”[3]

·         In Luke 1:41-44, as part of the account of Mary visiting her relative, Elizabeth (the expecting mother of the forerunner of Jesus: John), we read: “And when Elizabeth heard the greeting of Mary, the baby leaped in her womb. And Elizabeth was filled with the Holy Spirit, and she exclaimed with a loud cry, ‘Blessed are you among women, and blessed is the fruit of your womb! And why is this granted to me that the mother of my Lord should come to me? For behold, when the sound of your greeting came to my ears, the baby in my womb leaped for joy.’” There are two significant points to be made here. To begin, “under the influence of the Holy Spirit, Elizabeth called [her own] unborn child…‘a baby’ (Greek, brephos, ‘baby, infant’). This is the same Greek word that is used for a child after it is born…(Lk. 2:16…18:15; 2 Tim. 3:15).”[4] Additionally, we notice that Mary said the baby in her womb “leaped for joy.” This attributes personal human activity to him…to hear Mary’s voice…[and to] feel joyful about it.”[5]

It is also clear that there is scientific evidence that corroborates the biblical teaching that life begins at conception. Dianne Irving, a biochemist and biologist, as well as an MA and PhD philosopher and professor of the history of philosophy and of medical ethics at Georgetown University, wrote the following, which I will quote at length: 

To begin with, scientifically something very radical occurs between the processes of gametogenesis and fertilization—the change from a simple part of one human being (i.e., a sperm) and a simple part of another human being (i.e. an oocyte—usually referred to as an ‘ovum’ or ‘egg’), which simply possess ‘human life,’ to a new, genetically unique, newly existing, individual, whole living human being (a single-cell embryonic human zygote). That is, upon fertilization, parts of human beings have actually been transformed into something very different from what they were before; they have been changed into a single, whole human being. During the process of fertilization, the sperm and the oocyte cease to exist as such, and a new human being is produced. 

To understand this, it should be remembered that each kind of living organism has a specific number and quality of chromosomes that are characteristic for each member of a species. (The number can vary only slightly if the organism is to survive.) For example, the characteristic number of chromosomes for a member of the human species is 46 (plus or minus, e.g. in human beings with Down’s or Turner’s syndromes). Every somatic (or body) cell in a human being has this characteristic number of chromosomes. Even the early germ cells contain 46 chromosomes; it is only their mature forms—the sex gametes, or sperms and oocytes—which will later contain only 23 chromosomes each. Sperms and oocytes are derived from primitive germ cells in the developing fetus by means of the process known as “gametogenesis.” Because each germ cell normally has 46 chromosomes, the process of “fertilization” cannot take place until the total number of chromosomes in each germ cell is cut in half. This is necessary so that after their fusion at fertilization the characteristic number of chromosomes in a single individual member of the human species (46) can be maintained—otherwise we would end up with a monster of some sort.

To accurately see why a sperm or an oocyte are considered as only possessing human life, and not as living human beings themselves, one needs to look at the basic scientific facts involved in the processes of gametogenesis and of fertilization. It may help to keep in mind that the products of gametogenesis and fertilization are very different. The products of gametogenesis are mature sex gametes with only 23 instead of 46 chromosomes. The product of fertilization is a living human being with 46 chromosomes. Gametogenesis refers to the maturation of germ cells, resulting in gametes. Fertilization refers to the initiation of a new human being.[6]

Conclusion

Chelsea Clinton recently affirmed sentiments shared by many in our society, namely that the legalization of and access to abortion is a matter of reproductive rights and equality for women, and thus advocating for it is a matter of social justice.[7]  Yet, as Christians, we should see that the very opposite is true. Though choice is important and though biblical wisdom would lead us to conclude that a government should not control every choice a person makes, there are some choices it is ethically-right for a government to outlaw. Any taking of life without just cause, such as abortion or euthanasia, is included.[8]

Life originates from God and his design for mankind is to know and enjoy true and full life (which includes both physical and spiritual vitality). As such, part of the call we have to bring righteousness and justice to bear upon the world includes helping each other see that human life, created in the image of God, is sacred and should be protected, whether it is in or out of the womb.[9]

Such is part of the great cause God calls us to live for as we help meet the needs of others, rather than remaining in our comfort zones. May we respond to the call!

Joyfully Seeking Justice With You,

Tom

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[1] Wayne Grudem, Christian Ethics: In Introduction to Biblical Moral Reasoning (Wheaton: Crossway, 2018), 571.

[2] Grudem, Ethics, 567-68. 

[3] Grudem, Ethics, 570.

[4] Grudem, Ethics, 567.

[5] Grudem, Ethics, 567.

[6] Dianne N. Irving, “When Do Human Beings Begin?” Catholic Education Resource Center (www.catholiceducation.org), cited in Grudem, Ethics, 571-72.

[7] Al Mohler, in his August 24, 2018 “The Briefing podcast, found at albertmohler.com/the briefing. 

[8] The word “euthanasia” literally means “good death” and refers to allowing persons to end their own life when and how they want. Usually this is advocated when a person is ill and experiencing great pain (which more and more is including pain that is other than a terminal illness). An extreme example of the permission of euthanasia can be found in Belgium, where in 2014, they legalized euthanasia for children. In other words, in a nation where such minors would not be allowed to drive or marry, they can make the decision to end their own life. John Stonestreet writes of this and similar decisions that “autonomy is their god” and “they end up sacrificing their children on its altar.” See John Stonestreet, Roberto Rivera, “When Children ‘Choose’ To Die: Sacrificing Babes On The Altar Of Autonomy,” in the August 21, 2018 podcast, found at breakpoint.org.

[9]There are at least three instances in which God sees the taking of life as just and thus allowable:  In the case of capital punishment, when a person has unjustly and intentionally taken the life of another; in the case of a government who is defending its citizens against lawbreakers from without or within; and in the case of self-defense. See Gen. 9:6; Ex. 22:2-3; Nu. 35:31; Rom. 13:1-7. 

Justice And The Sanctity Of Human Life, Part 1

In this post we begin applying the Bible’s teaching on justice to specific issues that we currently face in our country, issues that advocates of social justice often address.

The first is the issue of human life or the sanctity of human life.

As a reminder, we have defined justice in the following manner: “Justice identifies the moral standard by which God measures human conduct…[his own character as reflected in his moral will]…. Biblical justice, therefore, is the equitable and impartial application of the rule of God’s moral law in society…the understanding and application of God’s moral law within the social realm,”[1] with the understanding that this justice is what is best for all.

If, then, we are to interact with the matter of human life in a way that is just, we must apply God’s moral law as found in his Word to the subject. Yet, to do this in a way that does not by-pass contemporary objections, we must deal with two main problems. We will look at one of them in this post and the second in our next post.

1. Problem One: The Reputation That Christians Are Partisan In Regard To And Unduly Focused Upon Abortion. 

This first problem has to do with the view that many non-Christians have toward Christians, a view that some Christians have come to believe due to its prevalence. It is important to deal with this topic not only because it can tend to stifle a Christian’s voice on the subject, but it also suggests that Christians are unjust on this very topic. We will deal with each part of this problem in turn.

A. Partisanship.

In a May 2012 blog post, “An Open Letter To Young, ‘Post-Partisan’ Evangelicals,”[2] David French,[3] who thought when he was in his twenties he would “fix” the supposedly horrible reputation of older Christians who had gone before him and he would not be so partisan, challenged those today with the same outlook.  French explained that a Christian cannot take a legitimate stand against abortion, for example, without then being thought partisan. After all, with such a stance a person takes a specific side. This is true not just with abortion, but with all the issues we are dealing with in this series. French wrote: 

But I soon realized that my nonpartisanship had a steep price. I could be pro-life, but not too pro-life. You see, if you’re too pro-life; if you talk about it too much, then you can’t be post-partisan. One political party is completely dedicated to legal protection of abortion on demand. The other political party is completely dedicated to repealing Roe v. Wade. If you talk too much about abortion, others will define you, and if you’re defined how can you be independent?

French is correct. One way to avoid being seen as partisan is not to take a stance, especially on issues in which you will be out-of-step with the gate-keepers in our society. This, in fact, is what has happened with many Christians. Because there can be much “heat” in issues like abortion, they conclude that taking a position is being involved in that dirty thing known as “politics” which turns people away from the gospel. So, it is avoided. After all, we want people to like us and see us as loving so that maybe they’ll like Jesus, right?

Hopefully, we now see the problem with this avoidance, especially in light of our last post. Part of the outcome of being united to Jesus Christ and transformed should be living righteously and so pursuing biblical justice. This includes praying for, giving resources in behalf of, advocating for, and voting in such a way that we can uphold the sanctity of human life. We can do it in love, with grace, winsomely, without an unduly partisan spirit, and justly. But do it we must.

B. Undue Focus. 

It is not just partisanship Christians fear, but also the label of being far more focused on culture war issues (such as abortion) than they are on other issues, such as people in poverty. In response to this charge David French wrote the following:[4] 

 As I decisively entered the “culture war” I discovered something shocking: there aren’t that many of us. (What’s that? Are you telling me that Christians aren’t obsessed with gays and abortion? That’s what the polls say!)  As I traveled around the country and spoke at churches, Tea Party rallies, and conferences, I realized that the number of Christians who truly fight the culture war is quite small. How small? In 2011, I researched the budgets of the leading culture war organizations and compared them to the leading Christian anti-poverty organizations.

What did French find? In his post he focused on three Christian relief organizations as compared to pro-family culture war organizations: 

How do these numbers stack up with leading Christian anti-poverty charities? Let’s look at just three:  World Vision, Compassion International, and Samaritan’s Purse. Their total annual gross receipts (again, according to most recently available Form 990s) exceed $2.1 billion. The smallest of the three organizations (Samaritan’s Purse) has larger gross receipts than every major “pro-family” culture war organization in the United States combined. World Vision, the largest, not only takes in more than $1 billion per year, it also has more than 1,400 employees and 43,000 volunteers.

Here is what French concluded:

In other words, Christians are overwhelmingly focused with their money and their time on the poor, not on culture war issues.  Then why are Christians portrayed differently?  Because the media is obsessed with the sexual revolution and demonizes dissent.  If news outlets focus on Christians only when engaged on culture war issues and ignores the much more extensive work we do for the poor in Africa, in Asia, and at home, then it’s no wonder the wider world sees us as politically-obsessed.  Anyone who believes that Christians are in control of their own public image does not understand how public perceptions are created in this country.  No one is in total control of their own image and reputation.  Not even the President — and shame on me for not realizing that in my days of naive rage. (emphasis added)

Throughout the last thirty years that I have been tracking the society and the numbers, evangelical Christians have consistently been much more generous givers of time and resources to help those in need than their liberal counterparts or those who are not Christians. This does not mean that we cannot improve. We very much can!  It does mean that there is a prevalent false narrative about Christians, one which we have started believing ourselves and so to protect our own public image (or so we think), we stay out of the fray. But again, as those redeemed by Jesus Christ, those who love God and love others, how can we not pursue biblical justice in behalf of the babies who are killed in our country and in behalf of the women who are hurt through abortion?

Another form this narrative of undue focus takes is that Christians are focused only upon the unborn children, but not those who are born, nor upon their mothers. When we look at this more closely we find that this too is false.

John Stonestreet, in his July 5, 2018 Breakpoint commentary, wrote the following (and I quote him at length):[5] 

I recently received a critical letter from a Breakpoint listener who resurrected some of these…[old] arguments for abortion. The letter claimed that abortion must remain “safe, legal, and rare,” because there is simply no alternative.

Let me respond: abortion is never “safe.” If it’s successful, someone dies: namely, the child in the womb. And, it frequently leaves the mother with medical and psychological consequences. One study in the British Journal of Obstetrics and Gynecology found that between 40 and 60 percent of women reported having negative reactions to their abortions, including guilt, nervous disorders, sleep disturbances, and regrets.

And the idea that abortion can be legal and remain rare is also a myth. In many parts of the country, the so-called “right to choose” is used like birth control. In fact, according to the Centers for Disease Control and Prevention, just in New York City, one in three babies is aborted. In total, over half a million babies are aborted annually in the United States alone. If we’re talking about the taking of innocent life, how rare is rare?

Another…[old] abortion argument brought up in the letter we received is that financial hardship or the immaturity of the parents justifies the termination of a pregnancy. In other words, a baby born into tough circumstances would be better off dead.

But as my friend Scott Klusendorf points out, if financial hardship or immaturity of the parents are sufficient reasons to kill a child in the womb, wouldn’t they also be sufficient reasons to kill a child ouside of the womb? Nobody thinks parents can dispose of their two-year-old because they can’t afford her!

That’s why the central question when it comes to abortion would be the same one you should ask if your ten-year old son yells from outside “Hey, can I kill this?” Wouldn’t your answer be, “wait, what is ‘this’?”

If the answer is indeed a human, then no circumstance, no matter how tough, justifies that killing.

The most persistent…[old] argument for abortion is that pro-lifers only care about babies when they’re still in the womb—that we preach from our ivory towers but we won’t get our hands dirty taking care of those little lives. Folks, that’s nonsense.

Pro-life pregnancy care centers provide mothers (and fathers) with counseling, training, financial support, baby supplies, and other help. These centers now outnumber abortion clinics at least two-to-one, maybe more.

And Christians are more than twice as likely to adopt as their secular neighbors. According to research published in the Almanac of American Philanthropy, religious Americans are significantly more likely to give to both religious and nonreligious charities than their secular counterparts. And their favorite charities are those that provide basic social services and healthcare.

Look, is there more that we can do? Of course there is. But this idea that pro-lifers don’t care about or seek to help children who are born into tough circumstances—that we won’t put our money or our time where our mouths are—it’s just not true.

Bottom-line, Jesus taught that his true follower will be one who loves others and thus will seek to meet their needs and even save their lives at great cost to themselves, and that is the opposite of walking to the other side of the road, passing by, and ignoring them (Luke 10:25-37). Pursuing biblical justice would include standing for life, for the unborn baby, for the born baby, for the mom, and against abortion.

In our next post we will turn to the second major problem we face in the issue of abortion.

Joyfully Pursuing Justice With You,

Tom

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[1] All but the bracketed clause and the last clause of this definition is taken from Tony Evans, Oneness Embraced: Reconciliation, The Kingdom, And How We Are Stronger Together (Chicago: Moody, 2011), 260.

[2] Accessed at patheos.com/blogs/frenchrevolution/2012/05/23/an-open-letter-to-young-post-partisan-evangelicals, on July 10, 2018. 

[3] French is an American attorney (J.D. from Harvard), journalist, and a senior fellow at the National Review Institute. He is a veteran of the Iraq War and a major in the United States Army Reserve. He is a past president of the Foundation for Individual Rights in Education. He is also a staff writer for National Review. Information taken from Wikipedia.

[4] “Post-Partisan Evangelicals.”

[5] “Zombie Abortion Arguments” (accessed at www.breakpoint.org/2018/07/breakpoint-zombie-abortion arguments/).

The Gospel And Biblical Justice

Bill was frustrated, angry, and ashamed, all at the same time. His daughter, Lauren, a freshman in college, brought home a new friend, Martinia. Martinia, much darker in skin than the man who was twenty-five years her senior had a very different history. Growing up in the inner city she, and especially her brothers, had known what it was like to feel hopeless, to have suspicion cast upon them simply because they dared to drive through a neighborhood full of people of lighter skin. It was these two very different life contexts—that of Bill’s and Martinia’s—that came together to create no little tension at the dinner table on a Friday night after the two young women had come to Lauren’s for the weekend.  

Bill had always hated racial prejudice. As a Christian he sought to love people regardless of the color of their skin. He was thankful for the progress made for people of color in the United States and certainly did not believe he personally had contributed to racial prejudice or tension. Truth be told, at times he wearied of many who talked about the need for social justice and stemming the tide of systemic racism. “Can’t we all just go forward from here, regardless of the color of our skin, and treat each other with respect and love? Why do so many advocates of social justice, especially in regard to race, have such a chip on their shoulder? It’s not right!” Bill was frustrated and angry because during dinner the conversation had turned to racism and social justice and it was him against his daughter and her new friend.

Though he knew somehow that the chip on the shoulder of Martinia (a chip that had also infected Lauren) was not right, it was not what Christ wanted for his followers, yet, he also knew his anger and frustration were not right. “Why can’t these girls see that how they are approaching this is not right?” he asked his wife. “Why can’t they appreciate the progress that has been made and see that we need to talk more about personal responsibility in our country, rather than systemic injustice?” Bill ended his conversation with his wife by asking, “How can the two sides of this debate ever come together in the Church, not much less in society at-large?”

At the same time Bill was venting, so too were the two college freshmen in Lauren’s room. “Why can’t my dad see that it is not just about personal responsibility, but also see that the whole system is broken?” Lauren fumed. “Yeah,” Martinia added, “Why can’t people like him not see that there is so much more progress that needs to be made, that our country is broken!” The young lady who had been named for the civil rights leader and her parent’s hero, Dr. Martin Luther King, Jr., then queried, “How can the two sides of this debate ever come together in the Church, not much less in society at-large?”

This fictitious interaction between a middle-aged father and his daughter and her friend displays a reality that is very real: There is not only significant tension in our country currently over issues of race and justice, there is also a divide in the Church over these same issues. On the one hand are those who speak of the progress made, the need for responsibility, who are thankful for the country in which we live, and who grow frustrated over those who appear to be angry, unthankful for the country, who constantly speak of the need for justice as if the progress will never be good enough, and who, in their mission, appear to be unloving, especially toward those in authority and in the racial majority.

On the other hand are those who see the progress that still needs to be made, who have felt the sting of prejudice in their own experience or in their friends, who have been taught the importance of the pursuit of justice for Christians, and who feel that many Christians—especially those of lighter skin and who are older are simply blind to reality, as well as unwilling to be obedient to God in bringing about a better world for those different than themselves. They simply are unloving toward those of color!

At times it can feel like achieving unity even in the Church on issues related to justice is impossible. Yet, what Christians must realize is that we have the very weapon, the only weapon, that can win this battle:  The gospel of Jesus Christ!

When I say that the gospel of Jesus Christ is the only weapon that can win this battle, I am not only speaking of the gospel as a message, but also the effects of the gospel that make possible the way forward in all growth and strength.

Paul defines the gospel in 1 Corinthians 15:1-4 as the death, burial, and resurrection of Jesus Christ: 

Now I would remind you, brothers of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures….

Paul focuses here upon these three aspects of the gospel since they prepare for the following discussion on the importance and reality of the resurrection. Yet, one more element, the perfectly righteous life of Jesus Christ, is included elsewhere (2 Cor. 5:21; Heb. 4:15; 7:26-28; 1 Pt. 3:18) to emphasize not only that he is a perfect and complete sacrifice for the sins of sinners, but also to display that his perfect righteousness is imputed to the repentant, believing sinner (Rom. 3:26; Phil. 3:9) so they can be justified in regard to all sins that could never be fully forgiven under the Law (Acts 13:38-39). So, we can say the gospel is this, that Jesus Christ lived, died, was buried, and was resurrected in the place of sinners that they could be righteous, forgiven of sin, and have eternal life (John 3:16, 36; 2 Cor. 5:21).

If we are to grasp the significance of the gospel for the living out of righteousness and justice, we must also see that this good news is not only a message to show the unsaved how to be saved, it is also a message to remind the Christian how he can obey and serve God as a new person and why he knows he is still forgiven when he fails in this. Nowhere is this stated with more clarity than in Romans 1:15, where Paul writes the following to the church in Rome, most of whom he believes to be followers of Jesus Christ already (see Rom. 1:6-7): “So I am eager to preach the gospel to you also who are in Rome.” In fact, most of what Paul does in this epistle is to explain the gospel in detail, how people respond to it, how the effects of the gospel include new life, and why Christians know they can believe what God promises in the gospel (Rom. 1:18-11:36), all so he can call the church in Rome (and later readers) to a new life that includes their working through their divisions and reconciling with one another—resulting in their being able to live on mission to God’s glory together (Rom. 12:1-15:33).

It is in light of this purpose in Romans that Paul writes (16:25): “Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ….” Paul is eager to preach the gospel even to believers (1:15) because he knows that the constant reminders the gospel brings are at least these: 

·         When a person has received and rested upon Jesus Christ alone for salvation and so has been declared righteous and forgiven by God (Rom. 5:1-21), they are a new person who can live a new life that is characterized by righteousness (Rom. 6:1-23, esp. v. 19).  Our hope that we can live out righteousness toward God and others (aka justice) is rooted and grounded in the reality we are united to Jesus Christ, his life, death, burial, and resurrection (Rom. 6:1ff.). This should remind us, “I can do all things through him who strengthens me” (Phil. 4:13), including live justly.

·         And yet, when we do fail, we must remember, “There is therefore now no condemnation for those who are in Christ Jesus” (Rom. 8:1). As such the righteous requirement of the law is fulfilled in us (Rom. 8:4). We know, then, that the substitutionary atoning death and the perfect life of Jesus Christ continually cleanse us of our sin (1 John 1:7). We can get up, brush ourselves off, and move forward toward the pursuit of justice again, rather than being paralyzed by sin.

These two sides of the gospel “coin” form an all-important foundation for not only empowering us to seek biblical justice, but also directing us in how to go about it. This is one of the reasons Tony Evans has written: “Without a comprehensive understanding of the gospel, we lack the common goal necessary to bring us together to evoke real and lasting change in our nation.”[1]  We can add that it is not only the common goal, but also the common empowerment and the common outlook we lack apart from the gospel.

With this foundation set we now can look at a number of ways the gospel is necessary to keep in mind if we are to practice justice.

1. The Gospel Is The Only Way To Realize Full Justice. 

In a context that speaks of God’s future salvation and a related good news that will go out (cf. 40:9; 52:7), Isaiah 51:4 reads: “Give attention to me, my people, and give ear to me, my nation; for a law will go out from me, and I will set my justice for a light to the peoples.” One of the implications seems to be that people who are created to image God as those living in God-glorifying, loving community, should display justice, they should live like him, when they come to know God! It should be an entailment of the gospel! It is another way of saying that those who have been converted and transformed will have the ability to live righteously, i.e. justly, toward one another (Mt. 5:6; Rom. 6:18-19). More explicitly John writes that those who truly know Jesus, the righteous one (1 John 2:1), will practice righteousness as he is righteous, they will be like him (1 John 2:6; 3:7, 10), and this also means they will love one another (1 John 3:10). This is another way of saying they will pursue justice (i.e. righteous love toward others).

Tony Evans has wisely written: “Our racial divide is a disease. Over-the-counter human remedies won’t fix it; they merely mask the symptoms for a season. What we need is a prescription from the Creator to destroy this cancer before it destroys us.”[2] We could substitute “injustice” for “racial divide” and it is still true. Mere human remedies will not suffice. If we truly will treat one another justly and pursue justice, it will take a radical change of heart so we will want to do this and it will take an empowerment and the giving of God’s wisdom so we can pursue justice and so we can do it as God desires.

There is one more implication we must see before leaving this first point. The current tendency to pit the gospel against justice and vice versa is not present in Scripture. It has been created by those who do not understand what biblical justice is, so, on the one hand some think you can have the gospel without justice, or on the other hand, justice without the gospel. The Bible affirms they go together. Part of what God is doing in us through the gospel is transforming us so we will live justly and pursue justice for others. After all, genuinely converted followers of Jesus should love one another (John 13:34-35); be united with one another (John 17:21-23) since we realize God has made us into one in Christ, breaking down barriers between us (Eph. 2:11-22); and so we should pursue such a righteously loving and unified life together (Eph. 4:1ff.), which implies we should live justly and pursue justice.

2. The Gospel Is The Only Way To Approach Justice In Love. 

Apart from genuinely responding to the gospel for salvation and apart from being directed by the mentality that arises from the gospel, people will gravitate to different “camps” when it comes to justice. This is the case due to the sin of “pride.” In Luke 18:9-14 Jesus tells a parable to explain. In this parable is a Pharisee who trusts in himself and his own ability to be righteous (18:9). What this means is that he does not have a sense that he needs the grace of Jesus Christ for forgiveness, for he has too high an opinion of his own effort and too small an assessment of his hopeless, sinful plight. As a result, he looks at the sinful tax collector with contempt (18:9) and even expresses his pride to God because of the things he does for God that ought to earn God’s favor—believing he is better than the tax collector (18:11-12). This is what happens so often in matters pertaining to justice. On one side Christians can pride themselves that they have come to prioritize the gospel and don’t replace it with secondary things, like those justice folks do. On the other hand, those who value justice often look down on the gospel folks who don’t emphasize justice: “They don’t really care about other people and their needs.” In each case there can be the thought, “I’m certainly not like…[this other person]” (Lk. 18:11, NLT).

Such pride can make us harsh, unloving, and it can lead to the subliminal thought that the end justifies the means. After all, we must win over the other camp. They either must join us or get out of the way!

The remedy is God’s grace that brings humility. Consider how Jesus pictures this in his parable (Lk. 18:13, NLT): “But the tax collector stood at a distance and dared not even lift his eyes to heaven as he prayed. Instead, he beat his chest in sorrow, saying, ‘O God, be merciful to me, for I am a sinner.’” Jesus is clear that it is this attitude of humility that should mark the person who is truly justified by God (Lk. 18:14, NLT): “I tell you, this sinner, not the Pharisee, returned home justified before God. For those who exalt themselves will be humbled, and those who humble themselves will be exalted.”

When we keep the gospel and its entailments front and center it reminds us we are all sinners and only saved by God’s grace. We also understand that apart from his grace we will not grow and make progress in the Christian life (1 Cor. 15:10; Eph. 4:7). In other words, apart from grace we will not pursue the things dear to God to the extent he desires, in the ways he desires, and with the attitudes he desires (1 Cor. 13:1-8).

Such a mentality reminds us that it is only by God’s grace we grasp what biblical justice is and can pursue it in a godly manner. We also see that if someone else does not grasp what biblical justice is or that it is important, we pursue them in righteous love (i.e. justly), i.e. gently and not with a chip on our shoulder or in pride so that they can change (2 Tim. 2:24-26). In humility we remember that God’s Spirit changes us and others by working through his Word, as we pray, and usually through the agency of God’s people who love others. As such, we speak the truth in love (Eph. 4:15) and in a way that we believe the best about the other person (and go as far with this as we can), especially if they are a believer (1 Cor. 13:7).  

3. The Gospel Is The Only Way To Deal With The Shame Of Injustice. 

Everyone will periodically experience injustice. We know this is true, if we see the subject of justice in light of what the Bible teaches. When we are treated by individuals, groups, or systems (such as a government) in ways that do not measure up to the character of God (i.e. not in righteousness) we are treated unjustly.

How does the Bible teach us to respond in such circumstances?  Here are some of the things we are called to do: 

·         Love them (Lk. 6:27).

·         Do good to them and bless them (Lk. 6:27-28).

·         Pray for them (Lk. 6:28).

·         Treat them as you wish to be treated (Lk. 6:31), which at the least implies we will listen to those different than or opposed to us before giving quick responses or protests: “If one gives an answer before he hears, it is his folly and shame” (Prov. 18:13).

·         Be kind to them (Eph. 4:32).

·         Don’t stay angry at them and forgive them (Eph. 4:26, 32).

·         Rejoice in our suffering because of the situation and the benefits it can have upon us (Rom. 5:3-5; James 1:2-3), knowing that God orchestrates all things together for the good of those who love him and are called according to his purpose (Rom. 8:28).

·         Remain steadfast in the situation and continue to do good—even toward the person(s)—as you trust in God (James 1:12; 1 Peter 4:12-16).

·         Remember that suffering injustice is often an opportunity to glorify God through your godly  (i.e. God-like) response (Mt. 5:10-12, 43-48; Rom. 15:7; Phil. 2:14-15; 1 Peter 2;11-12; 4:12-16).

·         Remember that suffering injustice can often give opportunity to advance the gospel (Phil. 1:12-18).

The Bible is clear on two truths that undergird the Christian’s ability to carry out the above attitudes and actions toward those who treat us unjustly: (1) We must remember that God governs every aspect of our lives with absolute sovereignty such that nothing comes our way that is not caused or permitted by him (Eph. 1:11-12; James 4:13-17). As such, whenever we experience injustice, we can view it as something that is wrong, that is sin, that the person, group, or system should not have done, and yet at the same time it is part of God’s design for our benefit and his glory (Gen. 50:20). This should never be a justification for injustice or for ignoring unjust situations. Yet, it should shape how we respond. (2) The person who is united to Jesus Christ and thus is transformed should be able to love, forgive, and act graciously even when wrongly-treated. This is part of their righteous or just response. To respond with bitterness is not responding with the wisdom that is from God, but rather that which is from the enemy (James 3:13-18).

When we face injustice we can, at one and the same time, seek to rectify the unjust situation, but we can and should also ask God to help us respond to it as he would desire. We can pray something like this (Heb. 13:20-21): 

Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, equip you with everything good that you may do his will, working in us that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen.

Conclusion: Live For A Great Cause

One of the most encouraging outcomes of the Bible’s teaching on the gospel and justice is that it reminds us Christianity isn’t only about certain life in the world to come, it is also about living out true life now, in this world. Christians are called to help others find eternal life, but also to pursue just outcomes and make things better now (cf. Gen. 1:26-28)!

We are called to live for a great cause, not just a great comfort, as we move toward need in this world. We do this as justice pursuers who are directed by the gospel, as gospel people who pursue the gospel’s outcome—justice! 

Joyfully Pursuing Justice With You,

Tom

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[1] Tony Evans, Oneness Embraced: Reconciliation, The Kingdom, And How We Are Stronger Together (Chicago: Moody, 2011), 269.

[2] Evans, Oneness, 23.

The Importance Of Biblical Justice, Part 2

In our previous blog post we began discussing the importance of biblical justice by discovering how it permeates the entire narrative of Scripture. In that post we set forth the first two points of the narrative:

·         Justice Is Part Of God’s Original And Current Vision For How Mankind Is To Live.

·         Part Of God’s Vision For Justice Among Humans Has To Do With Functioning As His Image Bearers.  

In this post we continue discussing the importance of biblical justice by setting forth the remaining points of the narrative, starting with the third.

3. After The Fall This Vision For Justice Became Restorative In Nature 

The New City Catechism provides helpful commentary on the effects of the entrance of sin into the world when it affirms in the answer to question 13 (“Can anyone keep the law of God perfectly?”): “Since the fall, no mere human has been able to keep the law of God perfectly, but consistently breaks it in thought, word, and deed.” In answer 14 we find the reason behind the just-mentioned inability: “…because of the disobedience of our first parents, Adam and Eve, all of creation is fallen; we are all born in sin and guilt, corrupt in our nature and unable to keep God’s law.” Consider the following biblical confirmation: 

·         “The Lord saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually.” (Genesis 6:5)

·         “‘None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.’” (Rom. 3:11-12)

·         “And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience—among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind.” (Eph. 2:1-3)

In other words, humans think, act, and relate to God and each other in ways that are not in keeping with God’s character, in ways that are unrighteous (Rom. 1:18). Since God created us to glorify him as his image bearers who create, work in, and give order to this world in righteous ways (Gen. 1:26-28; 2:15) and since the renewed and restored world in the future will involve his God-glorifying renewed image bearers creating, working in, and bringing order in that renewed and restored creation in righteous ways (Rom. 8:30; Rev. 14:13; 21:3-7, 24-26), how we relate to God, to one another, to his creation, and in relation to self is central to our carrying out his will to his glory.

To take this a step further then, if we will glorify God in this life and the life to come, it means we must live righteously in relation to God and others, as our King wills for us to do. This is one of the reasons Jesus tells his followers: “Seek first the kingdom of God and his righteousness…” (Mt. 6:33).

This is why one of the key notes struck in the Bible is that mankind must move to restore righteousness and justice after the fall, since the assumption is that naturally there will be unrighteousness and injustice. Consider the following Bible passages: 

·         “For I myself, Yahweh, continually love justice, hating robbery for burnt offering; and I will give their work in truth, and I will cut an everlasting covenant with them” (Is. 61:8, my translation). This is found in a context of the LORD promising to save his people and bring salvation, liberty, and justice, where there has been bondage, suffering, and also false worship. So, what is contrasted here with justice God loves is false worship that involves a profession of faith and yet the mistreatment of others. God is promising that instead he will transform his people—making everlasting covenant with them—so that they work in truth.

·         “The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound…. I will greatly rejoice in the Lord; my soul shall exult in my God, for he has clothed me with the garments of salvation; he has covered me with the robe of righteousness, as a bridegroom decks himself like a priest with a beautiful headdress, and as a bride adorns herself with her jewels. For as the earth brings forth its sprouts, and as a garden causes what is sown in it to sprout up, so the Lord God will cause righteousness and praise to sprout up before all the nations.” (Is. 61:1, 10, 11) Here we see that in the future God’s servant will work to bring a transformation, a salvation, that will bring about righteousness—both in a display of God’s righteousness and God’s people reflecting God-like character toward him and one another.

·         “Little children, let no one deceive you. Whoever practices righteousness is righteous, as he is righteous. Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil. No one born of God makes a practice of sinning, for God's seed abides in him; and he cannot keep on sinning, because he has been born of God. By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother.” (1 John 3:7-10) We discover those who truly know Jesus and are children of God do righteousness—as Jesus is righteous. Those who don’t are of the devil. We also see here that practical righteousness involves loving brothers and sisters. See also the preceding context (esp. 2:29, in light of 2:3, 10, 15-17, 23).

One of the reasons that helping and defending the cause of the poor and needy are so often mentioned along with righteousness and justice (e.g. Jer. 21:12; 22:15-16) is because the world is sinful, fallen, broken, and this brings great suffering and bondage. God has acted to restore righteousness and justice (e.g. Is. 61:1-2, 8)—to help those who are poor and needy, which spiritually is all of us—and so he calls his people to do the same. Created and recreated in his image, “because God is a God of justice, a God who loves justice and hates injustice, his people are to be a people of justice as well. Theirs are to be actions, relationships, and communities that reflect the character and values and goals of God.” [1]

God does not save people merely so they have a ticket to heaven, but also so that they can be restored to God-glorifiers in their relations to God, self, others, and the creation. God wants us to reflect his grace and glory in how we treat others. This demands righteousness and justice.

Tony Evans captures well and summarizes what I am affirming when he writes: “The kingdom agenda is the visible manifestation of the comprehensive rule of God over very area of life…. Through the establishment of the church along with His overarching rulership above it, God has created a reflection of his kingdom in heaven on earth.”[2] he then adds: “…theology must find a relevant demonstration in society, that the God of the Bible is not too highly removed that He is not also a God of everyday miry and mucky realities, and that His heart for the suffering and for the poor should be our own.”[3]

We must also see the fourth main truth of the justice-filled biblical narrative from the passages we just cited, as well as additional ones.

4. God’s Vision For Justice Is Restored Fully Only Through The Righteous One, Jesus Christ 

In Luke 4:18 we find out that Jesus is the servant who fulfills the words of Isaiah 61:1-11. He is the one who brings righteousness and justice to the world through saved and restored people. In 1 John 3:7-10 John makes the same point, namely that the righteous Savior restores his people so they practice righteousness (“and justice” is implied).

This is why, when Matthew in chapters 5-7 of his Gospel gives us a sample of the “gospel of the kingdom” Jesus proclaimed (4:23), he records that Jesus affirmed that when a person comes to him in grace, realizing he is poor in spirit and thus becomes part of the kingdom (Mt. 5:3), he will hunger and thirst after righteousness (5:6), will seek that righteousness and the kingdom as a priority (6:33), will even sacrifice his life for this Jesus-exalting righteousness (5:10-12), and the resulting good works will lead to God’s glory (5:16). Yet, apart from the restoration that comes through Jesus a person cannot live out the fruits of this righteousness (see John 15:1-16).

Paul also makes this abundantly clear in Ephesians 4:24, where Paul writes that the “new self,” the new person we are in Christ, is : “created after the likeness of God in true righteousness and holiness.”

This does not mean that a level of justice cannot be achieved in the world apart from faith in Jesus Christ. It can. Yet, the justice will never be full and it will always be short-sighted and lacking apart from him. This is much of the reason why today’s advocates of social justice, though some of the things for which they advocate are part of biblical justice, dismiss things that ought to be sought for full justice at the same time they seek some things that are unjust by God’s standards. What is more, no person, apart from Christ, will desire anywhere near the same priorities of God for justice.

The big take-away, then, from this point is that Christians cannot pit the gospel against justice. They must advocate the propagation and acceptance of the gospel at the same time they advocate for justice. Both go together. Advocating for involvement in the public square without the gospel is incomplete and, at the same time, advocating for the gospel without the resulting focus on the public square is also incomplete.

Yet, we must remember that we will never see full and perfect justice even among saved and transformed people this side of heaven, because we will not be free from sin in this world. This leads to the fifth and final main truth of the biblical narrative in regard to justice.

5. God’s Vision For Restored Justice Will Be Fully Realized Only At The Future Coming Of Jesus Christ And In The New Heaven And New Earth 

Because we will not be perfect in this world (James 3:2; 1 John 1:8; Heb. 12:23), perfect justice will not be realized this side of heaven, even though lives transformed by Christ should live much more justly toward others. This is why Peter (2 Pt. 3:13) writes: “But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells.”

The result is that we live with a tension. On the one hand, we should seek and do justice, realizing this is a way of glorifying God. And we should see justice grow. On the other hand, we will not live in perfect justice, nor will we ever experience perfect justice in this world. God at times will even use injustice to change and grow us (Rom. 5:1-5; 2 Cor. 4:17-18; James 1:2-3, 12).

We must remember that the ability to pursue greater justice is already here in Jesus and yet full perfect justice is not yet here. It awaits the future coming of Christ. Any approach that has sought to force the issue and set up a utopia (such as with communism) has usually devolved into even greater injustice.

Conclusion

We have now seen through both an examination of passages that deal directly with righteousness and justice and through looking at the overall narrative of Scripture just what justice is. “Justice identifies the moral standard by which God measures human conduct…[his own character as reflected in his moral will]…. Biblical justice, therefore, is the equitable and impartial application of the rule of God’s moral law in society…the understanding and application of God’s moral law within the social realm,”[4] with the understanding that this justice is what is best for all.

We also have seen how important justice is. It is not something that the church can ignore. In fact, the sense that we have picked up on is that in a pursuit for justice we should live for a great cause, the cause of meeting the physical and spiritual needs of others all for God’s glory. That is why I have titled this series of blogs, “Live For A Great Cause, Not a Great Comfort: Move Toward Need.”

What we have left to do is to unpack several specific topics and find out how to pursue biblical justice in each.

Joyfully Pursuing Justice With You,

Tom

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[1] Roy, “Embracing Social Justice:” 8. 

[2] Tony Evans, Oneness Embraced, 42, 44.

[3] Ibid., 195.

[4] All but the bracketed clause and the last clause of this definition is taken from Tony Evans, Oneness Embraced: Reconciliation, The Kingdom, And How We Are Stronger Together (Chicago: Moody, 2011), 260.

The Importance Of Biblical Justice

When I began studying justice in the Bible I assumed it was not that crucial of a topic. Yes, I knew it is there in the Bible, but I was convinced it’s a peripheral topic at best. Perhaps it’s only the kind of Christian who “kinda, sorta” follows the Bible and who wants to turn justice on its head while ignoring the gospel that has advocated it’s frequent and important place in Scripture. 

As we saw in the last blog post, this is not the case at all. Justice is a frequent topic. Yet, it is not just the frequency with which justice is explicitly mentioned. Once we grasp what justice is, we begin to see that it permeates the Scriptures, even in many places where the actual word is not mentioned. Another way to put it is that it’s woven into the narrative of the Bible.

The presence of justice in the narrative of the Bible is the focus of this blog post. It naturally follows my first two posts. In the first one I introduced that there is a problem with “social justice” because, on the one hand, some of its proponents lack clarity on what is meant by this phrase. As such it can almost come to mean anything. On the other hand, others have clarity, but mean by it something that has too much baggage to be helpful for the Christian who wants to be true to the Bible.

In the second post I defined “justice” by looking at what the Bible says about it. Our conclusion was this: “Justice identifies the moral standard by which God measures human conduct…[his own character as reflected in his moral will]…. Biblical justice, therefore, is the equitable and impartial application of the rule of God’s moral law in society…the understanding and application of God’s moral law within the social realm,”[1] with the understanding that this justice is what is best for all.

What I now will outline is how biblical justice is woven throughout the fabric of the Bible’s over-all narrative. [2]

1. Justice Is Part Of God’s Original And Current Vision For How Mankind Is To Live

We saw in our previous post that righteousness and justice are part of who God is and so they describe how he reigns over his creation and creatures. Psalm 89:14 words it this way: “Righteousness and justice are the foundation of your throne; steadfast love and faithfulness go before you.”

Since God made humans in his image (Gen. 1:26-28) he wants them to reflect his glory and resemble his character. This is part of what is meant when the psalmist wrote of God’s creation of humans (Ps. 8:5-6): “Yet you have made him a little lower than the heavenly beings and crowned him with glory and honor. You have given him dominion over the works of your hands; you have put all things under his feet….” As God’s vice-regents, the King of kings created humans to show forth the greatness of God and be like him. This is another way of saying that from the very beginning of the creation of people God wanted us to live righteously toward him and thus to live justly in our interactions with, decisions about, and our love toward one another.

Another way to state this is that God wanted man and woman to live in child-like faith in and dependence upon him as their King, realizing God’s ways are best. This is at the heart of the command God gave to them in Genesis 2:16-17, not only to eat from and enjoy all the trees God had given them in the Garden of Eden, but also to exempt one tree from that enjoyment. They were to avoid it as a test: Would they trust in him and his way as best simply because he commanded them?

The fact that God saw mankind and all the rest of his creation as “very good” (Gen. 1:31), means that all his creation was in order and functioning as originally created and intended—and so humans were experiencing true and full life by trusting in, worshiping, and loving God. It is also likely intended that this good state in which they were created was opposite of what we see happening after they decided not to trust in God and they sinned. After that they experienced shame toward one another (Gen. 3:7), were separated from and thus hid from God (Gen. 3:8), lacked thankfulness to God for his good gifts (3:8), did not see self or others accurately and so did not treat them in accordance with truth—refusing responsibility and shifting blame (3:12, 13), and failed to love and so were hostile toward and hurt one another (3:16; 4:8). Sin, then, led to humans failing to live under God’s rule (his kingdom or dominion) and also led to their failing to live righteously toward one another (that is justly).

It is clear though that even after the fall God wanted his image bearers and wants us today to live righteously and justly underneath his rule and toward one another (e.g. Gen. 9:6; Exodus 20:3-17; Dt. 10:12-3; Rom. 13:8-10).

2. Part Of God’s Vision For Justice Among Humans Has To Do With Functioning As His Image Bearers 

We see this truth implied in the first point and the scripture with it we just examined. But we need to think a little bit more about why this is significant.

It is significant, to begin with, because we need to see that all of what God reveals about how he wants us to live flows out of who he is, his character, and so is part of righteousness and justice. Justice, then, is not merely about equity. It involves, as we covered in the previous blog, relating to God as more important than all things and people; finding our hope, happiness, significance, and security in him; and loving others by honoring them, obeying them when applicable, loving and not hating them, treating them in holiness and purity, not stealing from them, not deceiving them, and not resenting what God has given to them (e.g. Ex. 20:3-17). In other words, biblical justice deals with much more and also takes us in different directions than what is often meant by “social justice.”

Let me give an example of the difference. Suppose that a certain group of people in our town or city has been mistreated in the past, and in ways that have led to deep hurt. With this background there is either a police action or a legal decision that appears to open the wound again and take it even deeper. Would it be just for them to: Riot and destroy the property of others? Steal the property of others in the midst of their protest? Hate and disparage other groups of people simply because they have been mistreated? Would it be just for authorities to look at this group and say, “Well, we have to let them do what they are going to do, even if they are breaking the law; after all, look how they have been treated in the past”? Would it be just for the government to take resources away from other people, redistributing them to this group because of the previous disparity and the current situation, and to do this in a manner that would encourage this group to avoid work?

Even though some people would be tempted to answer, “Yes,” to all or most of these questions, the answer, in light of biblical wisdom, is “No” to all of them. To answer, “Yes,” and to act accordingly would hurt this group more than help them. Certainly, if injustices are being done to this group, then, yes, those must be addressed. Yet, they are not to be addressed by means of encouraging other injustices. 

Bottom-line, when we realize that biblical justice has to do with all that God reveals about how we are to function as his image bearers, we come to see the disparity between most versions of social justice and biblical justice.

The second way in which this truth is significant is to see that within the biblical teaching about God creating us in his image, there are some implications that have direct bearing on ethical issues of our time in which justice is typically turned on its head.

The first ethical issue is the fight against material poverty. It has become very common in many parts of the world, especially in the United States, to fight poverty in ways that discourage the poor from working and from being part of the solution to their own situation. Before I go on I want to clarify that providing a safety net for the poor and, as the old saying goes, “giving them a fish,” when they lack basic needs is something to which Scripture calls us (e.g. James 2:14-26; 1 Jn. 3:16-18). However, the Bible also clarifies that part of being created in the image of God is that we are creators (implying also we are problem solvers who can order our world) and we are workers (Gen. 1:26-28; 2:15; Ps. 8:5-6). In fact, this is part of our dignity as human beings (Ps. 8:5-6). This is why Scripture suggests that if a person is able to work and won’t, material provision is not to be given to them (2 Thes. 3:10) and that the poor are to be helped in such a way they also work (Dt. 24:19-22). Such not only opens up the way out of poverty for them, but also preserves their dignity as humans. To have earned success, rather than merely given provision is part of how people flourish. Bottom-line, it is not just (in the biblical sense) to discourage people from working.

The second ethical issue is that of sexual orientation and gender identity. We are not only told that God created mankind in his own image, but also “male and female he created them” (Gen. 1:27). One of the purposes of this binary creation was that they might marry and in that marriage procreate (Gen. 1:28; 2:24). This was important because, as Paul affirms in Ephesians 5:32, from the very beginning God designed mankind to function best in this manner as a picture of Christ (the bridegroom) and the church (his bride).

What this second ethical issue means is that any decisions, actions, or messages that would either encourage gender confusion or that would encourage same-sex marriage (or even merely romantic actions) could never be just. Of course, this does not mean that it would be just to mistreat persons with gender confusion or to mistreat same-sex couples. It would not be just to pay a gay or lesbian less on a job simply because of their sexual practice. But biblical justice would never include making sure same sex couples can marry or that transgender people should have transgender surgery covered by health care.

The third way in which this truth is significant is to see the different relationships that image bearers of God have that must be considered in sorting out justice. The first chapters of Genesis show that there are four main relationships people have that should be taken into consideration when it comes to justice (i.e. treating them in line with God’s divine-character-revealing will): 

·         To begin, is their relationship with God. Mankind was created in fellowship with God (Gen. 2:16; 3:8). Sin brought separation from God (Gen. 2:17; 3:22-24; Rom. 5:10). Salvation involves being brought back into fellowship with God (Rom. 5:10; 2 Cor. 5:18; 2 Pt. 3:18).

·         Next, is their relationship with self. Though mankind was created to operate with full life, which would involve peace with self (Gen. 1:31; 2:7), sin brought about a state of brokenness and lack of peace at the very depth of our being (cf. Is. 61:1). This peace and wholeness are returned through salvation (Lk. 4:18; Gal. 5:22).

·         Additionally, there is the relationship with other people—relationships that were whole, healthy, and flourishing before the fall (Gen. 1:31), broken after the fall (Gen. 3:12, 16; 4:8), but which are redeemed after the fall (Eph. 2:11-22; 4:1-16, 17-5:2, 18-6:9).

·         Finally, there is the relationship with the creation, which flourished prior to the fall (Gen. 1:31), was cursed and broken after the fall (Gen. 3:17-19), and through the work of Christ will one day be fully renewed and restored (Col. 1:19; Rev. 21:3-7).

Any decisions or actions that would try to bring justice or help in a manner that would suggest reconciliation with God is not necessary (short-changing the relationship with God and self), that a person would not need to work (thus twisting the relationship with creation) or that others can be taken advantage of since a person has been mistreated all fall short of full biblical justice.

Of course, we have already seen that mankind sinned and all creation fell and so this leads to the third major truth in the biblical narrative, which we will take up in our next post. 

Joyfully Pursuing Justice With You,

Tom

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[1] All but the bracketed clause and the last clause of this definition is taken from Tony Evans, Oneness Embraced: Reconciliation, The Kingdom, And How We Are Stronger Together (Chicago: Moody, 2011), 260.

[2] For the main direction of this narrative I am dependent upon Steven C. Roy, “Embracing Social Justice: Reflections From The Storyline Of Scripture,” Trinity Journal, 30, 1 (Spring 2009): 3-48, especially the conclusion to the article (47-48).