Biblical Justice (5)

“If one man’s ox hurts another’s, so that it dies, then they shall sell the live ox and divide the money from it; and the dead ox they shall also divide. Or if it was known that the ox tended to thrust in time past, and its owner has not kept it confined, he shall surely pay ox for ox, and the dead animal shall be his own.” Exodus 21.35, 36

Practicing God’s Law
We are continuing to seek principles of justice from the Law of God, which is holy and righteous and good, and which the New Testament establishes as the ground for all Christian ethics (Rom. 3.31; 1 Jn. 2.1-6). We recognize that the Law, as originally given, was for a specific people in a specific place and time; we are not urging a literal, word-for-word application of Biblical Law to contemporary society. We’re seeking to understand the spirit of the Law in order to discern those principles of life, liberty, and love which can help us in seeking justice as the objective of public policy.

It might sound a little scary suggesting that the Law of God should be consulted when it comes to matters of justice. But, as we’ve seen, we do it all the time.

We just don’t recognize that when we shovel our sidewalks, sign a contract for a loan, keep watch over burning leaves, walk our pets on a leash, and keep watch over our neighbor’s home while he’s on vacation, that we’re simply acting out the requirements of love and justice outlined in the Law of God.

We are obligated to live justly toward our neighbors, and, in part, that requires that we take appropriate preventive steps to guard his wellbeing and property.

The statute cited in our text reflects the third facet of the Biblical teaching on justice, which we may refer to as restorative justice. According to the Law of God, when injustice has occurred, whoever is responsible for it must take steps to set things right again. The balance of justice must be restored for grace to obtain.

Making things right
The statute encoded in Exodus 21.35, 36 shows how the practice of restorative justice was nuanced in order to encourage the practice of preventive justice. If the ox simply, without warning or provocation, killed a neighbor’s ox, the owner of the goring ox had to sell it and share the proceeds with the owner of the dead ox. Also, the two would share the dead ox, whether the proceeds of its sale or its meat.

However, if the goring ox was known to attack, and the owner did not keep it in, then a greater injustice would have been committed, requiring a greater act of restoration. By failing in the area of preventive justice, the negligent owner incurs a greater burden of restorative justice. In this case the owner of the goring ox comes away with only the dead ox, while the owner of the gored ox receives a new beast from the owner of the offending ox.

In ancient Israel, whenever someone was injured by the neglect or indifference of a neighbor, restoration was required in order to return justice to the community. Once restoration was made the injured party was satisfied and the guilty party was exonerated. Neighbors could quickly get on with being neighbors without grudges building up against one another. No prison time was involved, and no revenge was needed. Restoration could include money paid to return an injured person to health or for lost opportunity costs (Ex. 21.18, 19), borrowed things replaced that were broken or lost (Ex. 22.14, 15), or even lost items that one might find returned to their owner (Deut. 22.1-4).

Jesus agrees
As Jesus made clear in the situation involving Zacchaeus, these Old Testament provisions for restorative justice are to be considered still in effect (Lk. 19.1-10). Zacchaeus, convicted of his sin and now devoted to Jesus as Lord (v. 8), determined to make things right with his neighbors.

But rather than abide by the mere letter of the Old Testament laws, Zacchaeus showed his true heart of repentance and love by going beyond the letter into the spirit of the Law (2 Cor. 3.4-6), in order to show proper love for the neighbors he had wronged. Jesus, upon hearing his confession and plan, commended his action and confirmed that he was, indeed, a child of Abraham.

Justice, which Zacchaeus had violated, was about to be restored, and neighbor-love would once again obtain in the community.

Justice is so important because it reflects the character and presence of God within a community. Living justly thus honors God and manifests His glory. Public policies should exist which promote the practice of restorative justice according to the spirit and not merely the letter of the Law of God.

For reflection or discussion
1. Why does restorative justice simply make sense? For the offended? For the offender?

2. What are some ways parents could begin to teach children about the practice of restorative justice?

3. In a way, requiring automobile insurance of drivers is a form of restorative justice. Explain:

Next steps – Demonstration: See what you can find out about the practice of restorative justice in your community. How does your community work with offenders to restore justice to those they have wronged? Share what you discover with some Christian friends.

T. M. Moore

This week’s ReVision study is Part 8 of a 10-part series, “The Kingdom Economy.” You can download “Biblical Justice” as a free PDF, prepared for personal or group study. Simply click here. For a background study of Kingdom economics, order the book, The Kingdom Turn,  from our online store, and learn what it means to enter the Kingdom, not just talk about it.

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Except as indicated, Scripture taken from the New King James Version. © Copyright 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved.