Nibin K.

George
B.D. IV.
Concept of Justice in New Testament
Introduction
Justice is considering as the fundamental aspect of being human, because it is nature of God.
It is the practice of what is right and just not only as measured by a code of law, but also by
what makes for right relationships as well as harmony and peace. In the Bible, concern for
justice often involves a reversal of fortune, a bringing down of the rich who gained their wealth
by exploiting others, and a lifting up of the poor, who suffered so much injustice. But then
people have lost justice in the society. Therefore, in the following paper will be checking the
Concept of Justice in New Testament.

Definition
The word justice Hebrew term (mispat) is found in all of the Major Prophets and several of the
Minor Prophets. The term is used to describe legal situations, particularly when found is
parallel construction with the forensic root. According to M. A. Seifrid, the biblical concept of
justices is closely joined to that of ruling and judging by which right order is established in
creation.1 According to Webster’s Dictionary justice is maintaining of what is just. It is a
principle of right action.2 Justice according to Niebuhr, it is a characterized as action in which
God caused the wrath of man to praise him. Justice is nearest to love.3

Types of Justice
The term justice is vast which include or cover many areas in the life of mankind. However
according to biblical usage there are five types of justice: commercial, vindictive, retributive,
punitive, and remedial. First, Commercial Justice which also defines voluntary relationships in
which buyer and seller treat each other justly, that is in accord with God’s moral law. Such
commercial justice would be truthful “You shalt not bear false witness…”, peaceful “You shalt
not kill”, and respectful of each other’s property “You shalt not steal”. Laws against theft,
fraud, and violence, and laws requiring performance of contracts express this type of justice.
For instance: “You shall not steal; you shall not deal falsely; you shall not lie to one

1
M. A. Seifrid, “Justices” New Dictionary of Biblical Theology, Edit by T. Desmond Alexander, (England:
Inter-Varsity Press, 2000), 742.
2
“Justice” Webster’s Seventh New Collegiate Dictionary, (Massachusetts, U.S.A: G&C. Merriam Company
Publishers, 1965), 461.
3
Reinhold Niebuhr, Love and Justice, Edit by D.B. Robertson, (Louisville, Kentucky: John Knox Press, 1957),
13-4.
 Nibin K. George
B.D. IV.
another…you shall not oppress your neighbour or rob him. The wages of a hired servant shall
not remain with you all night until the morning” (Leviticus 19:11, 13).4

The other four types of justice all apply to involuntary relationships. When one person violates
another’s rights the injury is to be redressed by vindictive, retributive, and punitive justice.
Vindicative justice judges the victim right in his cause (1 Kings 8:32; Deuteronomy 25:1).
Retributive justice (from the Latin re, “back,” and tribuere, “to pay”) requires the offender to
restore the victim to his status before the offense (Exodus 22:1–15). Punitive justice applies a
penalty to the offender as punishment for violating the law (Romans 13:4). In crimes against
property (theft or destruction), punitive and retributive justice combine in the offender’s
restoring what was taken or destroyed (retribution, also called restitution) plus some additional
amount.

Concept of Justice in New Testament

In the writings of New Testament, we see many texts involve concerning for justice, even
Sometime justice is picture in the aspect through when the terms justice don not appear.
merciful acts where gospel of Matthew highlighted. In Jesus sermon He announces blessings
on those experiencing the arrival of God’s kingdom (Mt 5:3-10).13 Jesus defines that the true
justice is not legalistic fulfilment of the ruling the law, but which consists in true concern for
the neighbour’s welfare (Mt 20, 23:23).5

The Beatitudes themselves suggest an alternate reading. Specifically, those who long deeply
for justice because it has been denied them will receive it (Mt 5:6). And people persecuted
because they stand in solidarity with those denied justice also experience God’s blessings (Mt
5:10). In the first case (Mt 5:6), people who are starved for justice are pronounce blessed.6

Critical Analysis
Justice is a part of the gospel. Many evangelicals and other religious traditions have been
attempts to separate the mandates of the gospel proclamation from the practice of doing justice

4
E. Calvin Beisner, Social Justice: How Good Intentions Undermine Justice and Gospel, (United States: Family
Research Council, 2013), 19.
5
C. Henry Peschke, Christian Ethics, vol. II. (St. Peter’s Seminary, Bangalore: Theological Publications in
India, 1979), 212
6
J. K. Brown, “Justice”, Dictionary of Jesus and the Gospels, Edit by Joel B. Green, (Nottingham,
England: Inter-Varsity Press, 2013), 465.
 Nibin K. George
B.D. IV.
in the world. However, the biblical witness interconnects the proclamation of the gospel with
the practice of justice and peace-making. For prophet Micah, doing justice is by definition
doing the will of God “He has told you O man, what is good; and what does the Lord require
of you but to do justice, and to love kindness, and to walk humbly with your God” (Micah 6:8)7

Justice was given one main concern in the prophetic books and we see crystal picture of how
God care and had concern for the poor, therefore God demanded justice from the people. Even
in the New Testament the gospel message is the proclamation of the coming of a Kingdom of
God “on earth as it is in heaven” (Matthew 6:10). And therefore, the good news is not only for
the rich but then Jesus clearly said that he came for the poor. There are a number of scriptural
passages that push us beyond charity to social justice.

In the Gospel of Luke, Jesus announced his coming by appealing to the prophet Isaiah. Jesus’
proclamation functioned in many ways as an inaugural address. He was proclaiming what his
vocation was all about a vocation that embraced responsibility to, in and for the public realm.
The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor.
He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the
oppressed go free, to proclaim the year of the Lord’s favour (Luke 4: 18- 19).

Believers are reflecting the notion that, individuals who hold the faith become part of a
corporate body of Christ, the Church. Individuals become part of a redeemed and redeeming
community. This kingdom or rule of God is indeed the reign of God over the hearts of men and
women. However, in the era of present scenario Church or Christians had lost justice of what
the word of God saying about. The unity in the community and harmony in the Church exist
no more because we lost the demand of Justice.

Conclusion
The concept of justice is rooted in God’s perfect character. And now therefore from the above
discussion we have understood that justice is a demand by God from every individual to act
morally, what is right before Him and with the society. Since from the era of Old Testament
the notion was given or emphasis a lot because people forsake to do justice. We have also seen

7
Clinton Stockwell, PhD, “The Church and Justice in Crisis: The Social Reality of the Church and its Role of
Proclaiming Justice” The Church and Mission in the 21st Century. Chicago Metropolitan Center. April 11,
2000.
 Nibin K. George
B.D. IV.
crystal picture of how New Testament speaks to practice justice. Jesus came for the poor as
God deliver the Israelite from Egypt. It is also very clear that people who oppress the poor, or
act unjustly deny the love of God and for those people, there is no space to inherit the kingdom
of God.

Bibliography
Bosela E. Eale, Justice and Porverty as Challenges for the Christian Churches.
Globethics.net Theses No. 16. Switzerland: Np, 2015.
C. Henry Peschke, Christian Ethics, vol. II. St. Peter’s Seminary, Bangalore: Theological
Publications in India, 1979.
Clinton Stockwell, PhD, “The Church and Justice in Crisis: The Social Reality of the Church
and its Role of Proclaiming Justice” The Church and Mission in the 21st Century.
Chicago Metropolitan Center. April 11, 2000.
E. Calvin Beisner, Social Justice: How Good Intentions Undermine Justice and Gospel.
States: Family Research Council, 2013.
J. K. Brown, “Justice”, Dictionary of Jesus and the Gospels, Edit by Joel B. Green.
Nottingham, England: Inter-Varsity Press, 2013.
Reinhold Niebuhr, Love and Justice, Edit by D.B. Robertson. Louisville, Kentucky: John
Knox Press, 1957.
M. A. Seifrid, “Justices” New Dictionary of Biblical Theology, Edit by T. Desmond
Alexander. England: Inter-Varsity Press, 2000.
Myingthung T. Kikon, Formulating a Relevant Theology of Justice to the Loth Nage in the
Light of Amos. Urappakkam, Chennai: Jubilee Memorial Bible College, 2013.
Paul Tillich, Love Power, and Justice; Ontological Analyses and Ethical Application. New
York: Oxford University Press, 1960.
S. Akinwale Oloyede, Church and Justice in a Corrupt Society. Ogbomoso Journal Of
Theology (OJOT) Volume XIX No 1, 2014: 107-122. (ISSN 0331-6017).