The Ethic of a Christian- pt 4 Justice

We hear a lot in our time about justice. And if we are not careful, we can swing in one of two directions. Some have made the story and message of Jesus all about justice. To them the thrust of the Gospel is the marginalized, the oppressed, and seeking social change through action, legislation, and intervention.

In reaction to that, a lot of Christians swing the other direction. They emphasize the personal nature of faith and discourage followers of Jesus from engaging in seeking justice in this world because it is a distraction from the message of the Gospel.

The problem with both of these views, besides the fact that they are extremes, and in a sense straw men that the 2 opposing views bash one another with, is they ignore the whole of scripture in favor of their preferred positions.

Yes the Bible speaks very much about justice and taking care of the marginalized. And yes the Bible also speaks clearly about the need for the Gospel in an individual’s life to be right with God.

So given this reality how does justice fit into the ethic of a Christian?

Well let’s start with an OT passage. Turn with me to Micah 6:6-8.

In this passage, the prophet is asking a question of the people on behalf of God. What does God want from them?

And the first 2 verses, give the kind of answer we would expect. The people suppose that God wants them to outdo themselves in worshiping Him.

Notice the escalation-

bowing down

burnt offerings

excessive offerings

child sacrifice

What in the world?

Micah, Nahum, Habakkuk, Zephaniah (1) A Divine Covenant Lawsuit (6:1–8)

They think ritual alone is a solution when in reality it is part of the problem. No mere ceremony is ever sufficient. “False worshipers think God’s favor, like theirs, can be bought” or earned. They “offer the Lord everything but what he asks for: their loving and obedient hearts.” “Offerings … are no substitute for obedience to God’s will

The issue is the people know they have wronged God and they are trying to figure out how and how to fix it.

(Reference Micah 3:1 “And I said: Hear, you heads of Jacob and rulers of the house of Israel! Is it not for you to know justice?—” )

Micah, Nahum, Habakkuk, Zephaniah (1) Guilty Civil Leaders (3:1–4)

The “establishment” was controlled by corrupt public officials who winked at (and even participated in) all the unjust and oppressive practices Micah has been condemning up to this point.

And in verse 8, God tells them what He wants. And one of those things is justice. And not just for justice to exist, but for His people to “do justice.”

Micah, Nahum, Habakkuk, Zephaniah (1) A Divine Covenant Lawsuit (6:1–8)

Boice points out, “To act justly is most important, for it does not mean merely to talk about justice or to get other people to act justly. It means to do the just thing yourself.”

This makes clear that God sees His people as agents of bringing justice to other people. Why wold He expect that?

Micah, Nahum, Habakkuk, Zephaniah (1) A Divine Covenant Lawsuit (6:1–8)

C. L. Feinberg provides this summary: “The piety that God approves consists of three elements: a strict adherence to that which is equitable in all dealings with our fellowmen; a heart determined to do them good; and diligent care to live in close and intimate fellowship with God.”

Think about this for a moment. Who would be better equipped to advocate and act for justice than the people who know God and what He considers just?

When you know Jesus, and therefore understand what is righteous and unrighteous, you have a responsibility to act. Inaction, here in scripture, is not an option.

Jesus speaks about Himself as an active bringer of justice as He opens His ministry. Look at Luke 4:16-21 and His first sermon.

Luke Comments

Luke indicated that Jesus deliberately chose the following passage to read and thus emphasized Jesus’ messianic consciousness as he began his ministry

He quotes from the book of Isaiah and mentions 4 specific groups who would need justice in His time:

the poor

the imprisoned

the disabled (blind)

the oppressed

And then He tells the people in the synagogue that Him being there is the fulfillment of these verses (v21)

Luke Comments

Jesus claimed here that God’s kingdom had come. In fulfillment of the OT promises, salvation was now being offered to all. Even though the Lord purposely omitted the reference to the “day of God’s vengeance” from his quotation of

This is significant for a couple of reasons. First, it connects Jesus mission to save people from their sins (which He mentions regularly) with leading to a transformation for people who are experiencing injustice.

In the first century, the people who He mentions here are the lowest of society. Fully dependent on other for their very survival. And they are in this position because the way their society is aligned devalues them.

The second thing I would mention to you, from this passage, is how much of Jesus’ ministry is among these very people? Literally up to the moment of His death, He is ministering to these people AND sharing the Gospel with them.

Jesus is able to do both- meet needs and speak truth.

This is where we need to exist- seeking and advocating for justice and preaching truth. And we cannot preach truth, if what we are advocating for or passively accepting is unjust. Why would anyone listen to us?

What is the extent to which Jesus proclamation of justice went? I mean, whose justice should we be concerned about? Just in our town, or country, or for people like us, or just for Christians?

Look at Matthew 12:15-21.

Jesus is clear in His ministry that the initial focus is the Jewish nation. They are who the Messiah was promised to, but the intention of God was for the Messiah to be the hope of the world.

In this passage, the promise of Jesus bringing justice is expanded to everyone.

Matthew 2. Opposition Experienced in Christ’s Mission (11:1–12:50)

The passage in Isaiah predicts that God’s servant will bring justice, but not by force or violence

Matthew 2. Opposition Experienced in Christ’s Mission (11:1–12:50)

Verse 19 does not preclude the strong denunciation of evil, as vv. 25–45 will make clear. “No one will hear” means that few will respond adequately, not that the servant will not speak, though indeed Jesus never persists in arguing or trying to convince those who reject him (cf. vv. 38–42). Matthew may also see here a rejection of the overtly revolutionary or Zealot perspectives of his day

We are called to seek justice for everyone when we encounter it. (Uygars in China)

Christians as agents of justice should not be controversial or questionable. Once again, since we know what righteousness is and what God expects it would make sense that we would be agents of justice, and the Gospel.

Matthew 2. Opposition Experienced in Christ’s Mission (11:1–12:50)

Christians are not called to quietism and inaction in the face of injustice but to patience, prayer, and a prophetic voice that denounces evil. But they await ultimate vindication from God, to whom alone belongs vengeance and the ability fully to right the wrongs of this world

The last thing I would mention is this. The separation of religious activity, even well intentioned, and justice is not one Jesus ignored. Look at Matthew 23:23-26.

The scribes and Pharisees were really devout. They were tithing even on the smallest herbs and spices. But they did so, and neglected what Jesus calls “weightier matters.”

And justice was one of them.

Now we know that some of these folks were not just ignoring injustice, they were actively benefitting from it or allowing others to do so under their watch. And Jesus is not kind to them.

He tells them they are blind guides- that they focus on the small things to the detriment of the big things.

And He calls them fake.

And lastly, He tells them that their lack of desire for justice reveals their hearts as greedy and selfish.

Matthew 2. Judgment on the Temple but Also on the Nations (23:1–25:46)

Our Christian behavior and church appearance looks exemplary on the outside, particularly on Sundays. But how much do we spend on ourselves, indulging our material and sensual appetites and attacking others without adequate cause? If these problems could be remedied, outward appearances would take care of themselves

These are really tough words.

Why would this be the case?

Because advocating for justice can cost us something. It may mean we have less. Or are less liked. Or that people think we are crazy or traitors.

Matthew 2. Judgment on the Temple but Also on the Nations (23:1–25:46)

On the other hand, “justice, mercy and faithfulness,” as God’s priorities, suggest that evangelical Christians need to devote much greater attention to a compassionate social ethic for the disenfranchised of our world

But who are we trying to please?

Our God is a God os justice. So much so, that He sent Jesus to satisfy His requirement for justice for our sins, at the cost of His own live.

If God is willing to go to such extent for us, why would we not seek to be agents of justice for others.