Psalms 96-99, Micah 6:8
Introduction: During this season of Lent we are focusing on this premise: there is no true justice without Jesus, and there is no true Jesus without justice. Justice is a concept that is being actively debated in many of our cultural/political conversations these days. It is entirely possible for us to err in two ways in seeking a biblical application of justice to our present culture. One, we might observe what we see around us and demand for a version of justice without reference to Jesus. Two, we might seek to uphold a version of justice in the name of Jesus that ignores the legitimate plights of others. As we will observe in this series, both of these versions of justice are extra-biblical conceptions that deter us from seeking a comprehensive view of justice as communicated by God in the Old Testament, affirmed by Jesus of Nazareth, and upheld by the early church.
What is Biblical Justice? Justice is a word that occurs hundreds of times in the Bible to describe God and the life of obedience required to follow Him. Without delving too far into etymology, biblical justice has two fundamental aspects. The first aspect of biblical justice is giving people their due. In view here is divine retribution and vindication. This also includes giving the needy and oppressed their due as image bearers of God. Since God is the ultimate judge, he will give all people their due according to His holy and perfect standard. The second aspect of biblical justice is setting things right. In view here is restoration. In relation to God, justice is not only about declaring punishment but also re-establishing his order on a greater scale. These two aspects are essential to the biblical conception of justice and are reflected in the ways the Psalms describe the justice of God and the justice God call us to do.
1. Tremble at the Justice of God – Psa. 97:1-5, 99:1-5
The first step in doing biblical justice is to tremble before God, our ultimate judge. Psalm 97:1-5 describes a theophany, or an encounter with God. The imagery is one of sheer power and terror (darkness, fire, and lightning). Why is everything unraveling? Verse 2 tells us that “righteousness and justice are the foundation of his throne.” The Hebrew word foundation connotes something fixed and immovable. This should cause us to tremble because any form of injustice seeks to undo the very foundation of God’s throne. Those who are guilty of or neglect injustice are accountable to God for something that is the foundation of who He is and all He does.
Psalm 99 gives some more clarity to how we would respond in this sort of encounter. Verse 1 shows us that the peoples tremble before the Lord as Judge. In view of Psalms 97 and 99 then, there are two kinds of people in the world: sinners who tremble before the God of justice, and sinners who do not. Those of us that tremble before God take a careful approach to justice. We look to God in trembling awe and seek to carry out the work of justice in humility, on our knees before God, not standing over others in judgment.
2. Rejoice in the Justice of God – Psa. 96:10-13, 98:6-9
like sentiment of joy and exultation at the justice of God. What are we to make of this? How can something cause trembling and joy? The key is in the second aspect of justice. God’s justice is not only about just decisions, it’s goal is restorative justice. There is so much joy throughout the psalms because God promises restoration to his people and indeed, all of creation. All things wrong in creation will be set right! That is the goal of God’s justice.
In this world, a hope for justice is a hope in God because God loves justice. It is a real temptation to seek for our ultimate hope and justice in a political ideology, individualism, philosophy, or humanistic activism. Yet, we must seek God in trembling, and rejoice in the fact that he stands boldly beyond the veil of our desire for justice in this world and above all earthly attempts at seeking justice.
Here is where Jesus makes all the difference - the only people who can possibly rejoice at the prospect of facing a God of justice who gives people their due and sets all things right – are people who know they are right with this God! The gospel is that, through Jesus, God is able to be both perfectly just and to justify those who are guilty of injustice (Rom 3:26). The cross shows us that God does not compromise one ounce of his justice. Jesus took the full and just penalty of justice in our place. He took what was due us. This should make us tremble. But we are justified by grace – he freely gives what is due him to us (a life that receives God’s just vindication and pleasure). This should make us rejoice. This dynamic is how the gospel makes us people who do justice from a place of humility (I’m right with God by grace alone!) and hope (I’m working with God as he sets all things right).
3. Act for the Justice of God – Micah 6:8
The sign that we are right with God is when justice and righteousness are as foundational to us as they are to Him. If we truly consider this, when we look out at a world in which we cannot see God’s justice, we must act. The prophet Micah gives us an excellent model to consider. Micah 6:8 not only challenges our conception of justice, but also describes how we are to act in light of it.
True justice culminates in action: The context of this passage is dire: God is calling out his people for empty and hollow versions of justice that prioritize self-righteous judgment over action. Biblical justice is not merely an abstract concept to think about, it is who God is, and what He does. It couldn’t be clearer – he has told us what to do = justice.
True justice cannot be separated from love: God loves justice because he loves people, not because he loves to uphold the abstract concept of justice. You cannot really love an abstract concept of people in a way that will make any difference for actual people suffering injustice. Real justice deals with real people and requires real love.
True justice cannot be done without humility: We would be foolish to think that we could carry out biblical justice without humility before the one who established it. Carrying out justice in humility involves a circumspect awareness of accountability. This humility is before God and others because we cannot find true justice in a way that elevates ourselves arrogantly over others. We may feel confidently about our concern for justice, but we must carry it out carefully and circumspectly – knowing we are sinners saved by grace.
REFLECT OR DISCUSS
What about this sermon most impacted you or left you with questions about the justice of God?
Can you think of a few examples of how the quest for justice can be misguided? Do you understand the biblical definition of justice as presented in the two aspects described above? Would you take from or add anything else to this definition?
How does the doctrine of God’s judgment address the problem of human judgment in a time when our judgments are quicker, harsher and more unforgiving than ever (ie cancel culture, social media)?
Psalm 99 tells us that justice is not only foundational to God’s rule over the world, it is also central to his heart. In verse 4 it says, “the mighty king loves justice”. This means that injustice not only breaks God’s law as judge, but his heart as well. Are there any areas of justice in our community, world that break your heart?
How does the picture of restorative justice in Psalms 96 + 98 give us a solid reason to hope for and work for justice in a world where it so often is incomplete or resisted? How would these Psalms be a source of hope for those suffering from injustice and oppression?
Read Romans 3:26. What is the significance for us that God is not only “just” but a “justifier,” and not only a “justifier,” but “just?” How does this give us humility in talking about or working for justice? How does it give us boldness to act/speak even though we are guilty ourselves?
What are some actions we can take today as Christians to present true justice and true Jesus to the world around us? Do these actions always have to be grandiose, or can they be small?
What sticks out to you the most as you consider the 3 aspects of Micah 6:8? Which is most challenging?