Biblical Justice (1)
“You shall not pervert justice; you shall not show partiality, nor take a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous. You shall follow what is altogether just, that you may live and inherit the land which the LORD your God is giving you.” Deuteronomy 16.19, 20
A political football
We have been discussing various aspects of economic life, comparing grace economics, in which God’s Law and Word play the primary shaping role, with the greed economics of getting and spending that characterizes much of life today.
The aspects of economic life we have been considering—government, taxes, property, commerce, borrowing and debt, inheritances, and so forth—fall under the category of public policy. Public policy describes the terms, conditions, ends, and ground rules by which people conduct their lives in community and in the larger society. As we might expect, public policy in an economy of grace and truth will differ from what we find in an economy of getting and spending.
At times it can seem as if public policy in America is little more than a political football to be kicked toward one goal or another, depending on which outcomes the electorate will cheer. In the American political arena today, public policy is often used as a tool of political power, rather than to advance the common weal. But shouldn’t public policy have the interests and wellbeing of the publicas its primary focus? If public policy is to escape the grip of political power, it must have a focus and goal that transcend politics. And these must be agreed to by all who are concerned with the common weal.
As we know, however, achieving consensus on public policy objectives can be very difficult where political ends cloud the conversation.
So what is, or rather, what should be the goal of public policy? That is, what should they who have been entrusted with making public policy seek as its proper outcome?
We can find some help in thinking about this question by turning to the teaching of the Bible. Our text forbids making public policy the tool of special interests by warning against partiality and bribes. Public policies are not to be made because they favor one group over another, to the advantage or aggrandizement of policymakers. It is only because of the common grace of God that public policy, which is always tainted by partiality, favoritism, or catering to special interests, can serve the public good to the extent it does.
Justice
The goal of public policy, according to the Law of God, is justice, not the satisfaction of various interest groups and their political puppets. It is precisely this objective that must guide social and cultural life within the Kingdom economy.
This is easy to say, yet it can be difficult to achieve within the framework of those who are seeking the Kingdom economy, much less among those whose policy positions are influenced by self- or party-interests.
It’s difficult to see how policy-makers in American government can keep from bending policies to special interests when (a) lobbyists take up so much time and demand so much of the attention of policymakers, and (b) corporations and other moneyed interests play such a significant role in political campaign funding. These two institutions—the lobby and political campaign contributions—invite policymaking according to interests, if not outright bribes. Partiality is the order of the day in American politics.
But it must not be in the economy of grace and truth.
Achieving justice
Can we achieve justice nonetheless? Yes, if we are willing, to whatever extent we can, to guard the policymaking process. Since justice is a function of the decisions of people, the best solution to overcoming the sinfulness which has become entrenched in the American public policy system is to elect people to office who understand and embody the principles and practices of Biblical justice, and who can show a credible record of justice in all aspects of their lives.
At the same time, we must work for reforms in campaign financing and the work of lobbyists, that can help to ensure that policymakers are swayed neither by the interests of their supporters or their own interests, but by the requirements of justice, first and always.
Any practices that transgress the boundaries of justice and can be demonstrated to be motivated primarily by self-interest, party agendas, or special interests should be regarded as perversions. They should be challenged publicly and in the courts where possible, and corrected according to the terms and demands of justice—which may include works of restoration by those who have perverted the public-policy process.
Of course, all efforts to achieve justice must be accomplished within our own individual reach, beginning in our own soul. Unless we are a just people, and just individuals, we will not have much to say to the unjust and unrighteousness economics which now governs our lives.
But all this talk of justice only begs the question: What is justice?
For reflection
1. How would you define justice? What are the sources of your definition?
2. Would you say that ours is a just or an unjust society? Explain.
3. What are some factors that make it difficult to improve the work of justice in our society? Should Christians be trying to mitigate these factors? In what ways?
Next steps – Conversation: Talk with the Lord about your understanding of justice—what it is, what it is for, how God uses it, and what your role must be in seeking justice.
T. M. Moore
If you have found this meditation helpful, take a moment to give thanks to God. Then share what you learned with a friend. This is how the grace of God spreads (2 Cor. 4.15).
Other columns of interest this week: Our daily Scriptorium column is focusing on Ephesians 4. This week in our Read Moorepodcast we wrap up our readings from the book, To Know Jesus. Our Crosfigell teaching letter continues our study of the life of Brigit, a contemporary of Brendan. Click here to see all the other columns and writers available to you.
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Except as indicated, all Scriptures are taken from the New King James Version. © Copyright 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved. For sources of all quotations, see the weekly PDF of this study. All psalms for singing are from The Ailbe Psalter.
