{"id":70929,"date":"2024-06-14T14:20:09","date_gmt":"2024-06-14T06:20:09","guid":{"rendered":"https:\/\/www.hkbts.edu.hk\/?p=70929"},"modified":"2025-06-02T15:39:30","modified_gmt":"2025-06-02T07:39:30","slug":"gods-justice-is-unlike-ours-ii","status":"publish","type":"post","link":"https:\/\/www.hkbts.edu.hk\/en\/?p=70929\/","title":{"rendered":"God\u2019s Justice Is Unlike Ours (II)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"70929\" class=\"elementor elementor-70929\" data-elementor-post-type=\"post\">\n\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-0e47810 elementor-section-boxed elementor-section-height-default elementor-section-height-default wpr-particle-no wpr-jarallax-no wpr-parallax-no wpr-sticky-section-no wpr-equal-height-no\" data-id=\"0e47810\" data-element_type=\"section\" data-e-type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-0571b5d\" data-id=\"0571b5d\" data-element_type=\"column\" data-e-type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap elementor-element-populated\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-77698db elementor-widget elementor-widget-text-editor\" data-id=\"77698db\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<style>.elementor-element-77698db{display:none !important}<\/style>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-921ea37 elementor-widget elementor-widget-text-editor\" data-id=\"921ea37\" data-element_type=\"widget\" data-e-type=\"widget\" data-no-translation=\"\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<h4>Freeman Huen<\/h4><p>Assistant Professor of Practical Theology (Social Ethics)<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-ddc6583 elementor-section-boxed elementor-section-height-default elementor-section-height-default wpr-particle-no wpr-jarallax-no wpr-parallax-no wpr-sticky-section-no wpr-equal-height-no\" data-id=\"ddc6583\" data-element_type=\"section\" data-e-type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-3e662b3\" data-id=\"3e662b3\" data-element_type=\"column\" data-e-type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap elementor-element-populated\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-9d409d0 elementor-widget elementor-widget-image\" data-id=\"9d409d0\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"image.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<img fetchpriority=\"high\" decoding=\"async\" width=\"768\" height=\"384\" src=\"https:\/\/i0.wp.com\/www.hkbts.edu.hk\/wp-content\/uploads\/2024\/06\/%E9%99%A2%E8%A8%8A%E6%96%87%E7%AB%A0-7-4.png?fit=768%2C384&amp;ssl=1\" class=\"attachment-medium_large size-medium_large wp-image-70886\" alt=\"\" \/>\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-67f5355 elementor-widget elementor-widget-text-editor\" data-id=\"67f5355\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<style>.elementor-element-67f5355{display:none !important}<\/style>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-8e96e15 elementor-widget elementor-widget-text-editor\" data-id=\"8e96e15\" data-element_type=\"widget\" data-e-type=\"widget\" data-no-translation=\"\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p align=\"\u201cjustify\u201d\">\u3000\u3000In the May issue of the seminary\u2019s <em>English Newsletter<\/em>, Dr. Huen explored in his article \u201cGod\u2019s Justice Is Unlike Ours (I)\u201d the nature of biblical justice, and showed that \u201cjustice is not about distribution, but sharing.\u201d In this sequel, he will further expound on the idea that \u201cjustice is not about retribution, but reconciliation.\u201d<\/p><blockquote><p>\u2026\u201csharing\u201d also reveals the original intent of creation: as creatures, our existence ought to be interdependent and never self-sufficient and self-existent; the reality of our life as creatures is that we should and can rely on God, other people and other creatures\u2026.<\/p><\/blockquote><p align=\"right\">\u2014 From \u201cGod\u2019s Justice Is Unlike Ours (I)\u201d<\/p><h3 class=\"has-text-color\" style=\"color: #235ba8; font-size: 24px;\" align=\"center\"><strong>Justice Is Not about Retaliation, but Reconciliation<\/strong><\/h3><p align=\"\u201cjustify\u201d\">\u3000\u3000If biblical justice is not about distribution, but sharing, then, maybe we should at least agree on another axiom: \u201creward the virtuous, punish the wicked\u201d? However, confusing God\u2019s justice with \u201cretributive justice\u201d is another temptation for Christians.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000The secular judicial system is founded on the concept of \u201cretributive justice\u201d which is punitive, retaliatory, and even vindictive. \u201cRetributive justice\u201d shares the same principle with \u201cdistributive justice\u201d; to wit, rewards and punishments should be strictly proportional to merits and faults. The latter distributes advantages and benefits, while the former judges, disciplines, and punishes. \u201cRetributive justice\u201d claims that it can restore justice for the victims by righting the wrongs. Yet, it is at most merely a warning against evil and a punishment for the wicked. It can never root out sin or prevent tragedies, much less to lead people toward goodness, or reconcile broken relationships. It is in the final analysis a false justice. \u201cRetributive justice\u201d only punishes; it never heals.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000Nonetheless, a majority of Christians misunderstand Yahweh in the Old Testament as a judge who executes such a reward-or-punish system, and confuse it with the misconception that practicing justice means punishing the wicked and rooting out evil. Of course, the roots of the noun \u201cjustice\u201d and the verb \u201cjudge\u201d are related in the Hebrew. And God will judge everyone \u2014 rewarding or punishing justly \u2014 according to one\u2019s good and evil, merits and faults. This is truly the prevalent depiction of God throughout the Scripture. Yet, in the Old Testament, we can also find another image of God in the Wisdom Literatures, Prophets, and Psalms: He is like a midwife who <em><strong>sees to it <\/strong><\/em>that \u201cjustice\u201d is upheld, more than a judge who presides over fairness and intervenes in history.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000Quite many passages in the Old Testament (e.g. Prv 13:21, Hos 4:9, Ps 7:14-17) point to an act-consequence construct: every act comes with its own consequences, just as the causational maxim goes, \u201cplant the cause of goodness, thus receive its good fruit,\u201d and vice versa. <sup>1<\/sup> One\u2019s act will naturally \u201cjudge\u201d oneself, and the wicked will eventually reap what they have sown. Acting viciously is thus damaging to the agent. Sin \u201cpunishes itself,\u201d and evil will eventually undo itself. Throughout this unfolding of act-consequence, God is at no time an idle spectator. Were it not for God\u2019s involvement, setting into motion the causal chain between \u201cact\u201d and its \u201cconsequences,\u201d retribution will not happen all by itself. Moreover, apart from ensuring the law of causation, God can also either delay or hasten the effects of the evil acts in \u201ccatching with\u201d the wicked. Likewise, the New Testament also contains a similar concept; for instance, Paul says, God \u201cgave them [the sinners] over\u201d in the sinful desires of their hearts (Rom 1:24, 26, 28). In other words, human sin itself is God\u2019s \u201cwrath\u201d or judgment on humanity. That God gives humanity over to sin is already a punishment; human sin need not additionally arouse the judgment and punishment of God.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000Yet, the above understanding and description of how God executes justice is not an adequate or faithful account of the being and works of the Triune God. Some theologians hold that, even though the Scripture often mentions the \u201cwrath\u201d of God, we must interpret this kind of personification with caution. However, the true blasphemy will result in our total abandonment of using personalized language to understand God. It is because, whenever we adopt any impersonal abstraction to comprehend God, it would probably eliminate God\u2019s agency and His freedom as an agent. If we imagine the operation of justice in terms of mechanical principle like the natural law of causation, and exalt this kind of moral order as \u201cthe order of creation\u201d established by the Creator, we degrade God by making Him submissive to the moral laws that He created.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000If we insist that God must judge everyone \u201cfairly,\u201d meaning that the virtuous be rewarded and the wicked punished, we are still mistaking the action of \u201cjudging\u201d \u2014 a prerogative solely belonging to God \u2014 for an impersonal, mathematical formula. Indeed, using the word \u201cpunishment\u201d to describe God\u2019s judgment does have its own problems. It is because in the secular mind, \u201cpunishment\u201d usually carries the connotation of \u201cpunishing for the sake of punishment\u201d: in order to give someone a lesson, extra suffering must be imposed on the wicked. This kind of \u201cpunishment\u201d often purports to satisfy the so-called strict requirement of \u201cjustice,\u201d but in fact it could not realize any goodness. For similar reason, understanding the \u201cwrath\u201d of God as an emotion wrongly equates God\u2019s character with the human <em>pysche<\/em>, as if He would throw a tantrum, lose control of His temper, punish humans arbitrarily, and like us, seek revenge and repay His enemies a hundredfold.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000Thus, the \u201cwrath\u201d of God should be understood as His acts, rather than His inner affections or emotions. God\u2019s \u201cwrath\u201d is embodied in the ways He upholds justice. Of course, God can also make use of other people or the created order as His agents of \u201cjustice,\u201d as His means to fulfill His will. Yet, God does not only wait for evil to destroy itself in time, or simply let the wicked slaughtering each other. God will definitively intervene once and for all, for the purpose of addressing the problem of evil thoroughly. Therefore, there will be a \u201cfinal judgment\u201d when Christ comes again, where he will bring forth the new heaven and new earth, reconciling all things in Himself. As of now, God does not judge us immediately at this moment; He tolerates humanity\u2019s evil, sustains limited justice and restrains evil through other provisional methods and means, all because He <em><strong>delays<\/strong><\/em> His wrath, showing us His grace and mercy.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000Honestly, at least in this life, we often witness the fact that the good people do not always end well, while the wicked seem to prosper and always have their own ways. Does it mean that God stops or totally postpones His judgment, echoing the Chinese proverb, \u201cWhat goes around comes around, and God\u2019s mill grinds slow but sure?\u201d If so, justice has to wait until the eschatological reversal, retribution, and redress? Or should we rather reconsider from a new perspective, asking ourselves whether God\u2019s justice is \u201cretributive\u201d at all?<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000The Triune God revealed in the Scripture is a God who miraculously would change His own actions in response to the actions of humanity. God can voluntarily allow Himself to be affected by human actions, yet remains unconstrained and uncontrolled by humanity. The Holy God would feel sorrow for mankind, reconsider a decision, and even \u201crepent.\u201d The Triune God is an Agent with personhood, not a supercomputer or a celestial judging machine that keeps a ledger of everyone\u2019s sin and vice for future reckoning. There are at least two theological bottom lines: (1) God is not bound, constrained, nor restricted by any professed principle of \u201cjustice\u201d; even if God <em><strong>will not<\/strong><\/em> punish the wicked who deserve punishment, seek no retribution for their sins, but rather save and forgive them, who could gainsay it, be discontent, or raise an objection? (2) However, the prerogative of vengeance, retribution, and judgment always entirely remains with God, and belongs only to Him; God can execute punishment on the wicked, and whatever His punishment is necessarily just, and no one is in the position to complain, grumble, or question it.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000On such theological ground, we can also infer a bottom line for Christian ethics: Because the power of vengeance belongs only to God, no one can seek revenge for themselves; because God\u2019s judgment is the only true justice, every human-made and\/or secular justice is incomplete or a counterfeit of true justice. Because only God is just, men can never take God\u2019s justice into our own hands.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000As stated in this essay\u2019s prequel, the justice of God differs from \u201cdistributive justice,\u201d and now it is shown to be different from \u201cretributive justice\u201d as well. Based on the self-revealed character of the Triune God, we can tentatively call God\u2019s justice \u201crestorative justice,\u201d a kind of justice that actively restores broken relationships. The consistent revelation from the Old to the New Testament is that: God\u2019s character is defined by mercy, not resentment.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000Of course, God at times can be seen as irate. However, He has no \u201cenemies,\u201d meaning that He never nurses hatred, nor harbors grudges. He is slow to anger, and abounds in steadfast love and faithfulness (Ex 34:6-7). This is the true character of God. The anger of God is always temporary; His punishment stops at the third or fourth generation of those who sin, which means \u201cin front of our eyes.\u201d Yet God\u2019s mercy and kindness prevails to the thousandth generation of humanity, which means \u201ceternal.\u201d The anger of God is always surrounded or \u201chedged\u201d by His mercy. God\u2019s love toward us cannot be shaken by humanity\u2019s evil or sins. Even the impending judgment of God is <em><strong>out of<\/strong><\/em> mercy: in order to (fore)warn sinners to repent in time, i.e. His ultimate desire is not to take revenge, make retribution, or impose punishment. God\u2019s \u201canger\u201d is a kind of anger that comes from \u201cgrief\u201d (cf. Mk 3:5). The Scripture consistently points out that although judgement is God\u2019s privilege or freedom, God does <em><strong>not<\/strong><\/em> want to judge and punish us according to our sins. From the <em><strong>characteristic<\/strong><\/em> action of God, we can know about the <em><strong>character<\/strong><\/em> of God. God holds the power of punishing everyone by our deeds, but <em><strong>characteristically<\/strong><\/em> restrains from doing so. He willingly forsakes to exercise His rights. <em><strong>This, <\/strong><\/em> in fact, is what Christians should proclaim to the world; it is the most revealing and amazing good news about the character of God!<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000In the old days, Israel betrayed their identity and calling as the people of God; they often failed in faithfulness, obedience, and submissiveness to Yahweh\u2019s will. God, however, did not seek revenge, nor nullify the graceful covenant between Him and Israel; He unceasingly appealed to and waited for Israel to repent with unlimited patience. The faithful Yahweh voluntarily set out to save the faithless Israel. God\u2019s justice is shown as a faithful love. Ever since the Fall of our ancestors, God has determined to save sinners. God became man in Christ, to save the ungodly. But Jesus was finally rejected by the world, and crucified for us. This evidently testifies that God was not reluctant to reconcile with humanity until Jesus\u2019 death on behalf of us, hence came a grudging forgiveness; but humanity has been reluctant to reconcile with God all the while, so God actively reconciles the world to\/with Him.<\/p><h3 class=\"has-text-color\" style=\"color: #235ba8; font-size: 24px;\" align=\"center\"><strong>Jesus as the Justice of God<\/strong><\/h3><p align=\"\u201cjustify\u201d\">\u3000\u3000Paul says that God\u2019s justice is only shown through Jesus\u2019 life (Rom 3:25). We can never understand fully the meaning of \u201cjustice\u201d by ourselves. We can only come to understand God\u2019s justice through knowing and following Jesus.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000The justice of God is unlike secular justice; it is not a retributive justice which rights the wrongs through retribution. Christians believe that Jesus Christ\u2019s death \u201csatisfied\u201d God\u2019s justice. Yet, what could an innocent man\u2019s unjust death \u201csatisfy\u201d? It is better to say that Jesus\u2019 whole life, including his passion, satisfied God\u2019s justice because Jesus himself <em><strong>is<\/strong><\/em> the justice of God. The Christ event shows the Creator\u2019s continuous fidelity to His fallen creation. Christ submitted himself to human rejection unto death, in order to win over those who rejected him. This ably demonstrates that God <em><strong>refuses<\/strong><\/em> to repay us with that we deserve; God does not overcome evil by evil, and He does not judge us by our sins. This subverts the logic of evil: when sinners are saved, <em><strong> that<\/strong><\/em> is the victory of God\u2019s justice (cf. Rom 12:20).<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000Of course, the Gospel of Jesus proclaims not only salvation but also the future judgment. The teaching about eternal punishment or Hell comes from this most loving Lord of the world. The aim of God\u2019s judgment, including His punishment of sinners, is not meant to root them out, but to overcome all evils in the created world. If punishment were God\u2019s sole purpose, the incarnation is redundant, and saving grace is superfluous. As a matter of fact, the so-called \u201csatisfying the requirement of justice\u201d \u2014 punish the evil-doers and give these deserved sinners a just upshot \u2014 can neither please God, nor comfort and compensate the victims. God is only fully content when a sinner is enabled to repent, confess, regret, and to some extent compensate for his or her faults and the damage done, so that he or she can reconcile with God, with others, and with themselves. Only <em><strong>this<\/strong><\/em> is the justice of God!<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000Unfortunately, some Christians still puzzle: How can God be just and merciful at the same time? Some people insist that God must be a fair judge. Nevertheless, if God merely wants to judge and punish the wicked single-mindedly, why does He bother to rescue sinners like us through all the troubles? Indeed, when we insist that God must seek revenge<em><strong> for us<\/strong><\/em> and take vengeance <em><strong>on our <\/strong><\/em>enemies, have we ever thought about our sins against others? Can we detect any trace of the secular obsession with exacting retribution in the divine justice Jesus revealed in his more than thirty years of life on earth?<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000Thus, God\u2019s justice and mercy are two sides of the same coin. They are not mutually exclusive and there is no tension between them. God\u2019s justice will not be reduced or diminished when God executes His judgment and forgiveness at the same moment. To the Triune God, \u201cjudge\u201d and \u201cforgive,\u201d \u201cjustice\u201d and \u201cmercy\u201d are not contradictory, because the purpose of God\u2019s justice is mercy, with the aim of accepting and retrieving punishment-deserved sinners. On the other hand, mercy is the most efficient and suitable way to achieve this kind of justice which matches with God\u2019s character best. \u201cForgiveness\u201d is not setting aside or suspension of \u201cjustice,\u201d but a way to practice justice. Eventually, mercy is <em><strong>more \u201cjust\u201d <\/strong><\/em>than simple equality and equity. Benevolence is the genuine righteousness.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000God\u2019s restorative justice makes possible and necessitates forgiveness, while judgment is its condition of possibility. If the purpose of justice is to restore broken relationships and overcome evil, what justice demands is not punishment, but forgiveness. God will judge; therefore, we need God\u2019s mercy and forgiveness. God\u2019s justice is Jesus Christ himself who is our only hope!<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000As long as justice is achieved through Christ himself, justice comes from God\u2019s unconditional gifts and grace, instead of human efforts, endeavors, and acquisitions. Moreover, actual justice is never an unreachable \u201cideal.\u201d It is lived out, though incompletely, within a group of people who are willing to completely submit themselves to God\u2019s reign.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000Only the Church could possibly live out true justice. It is because only the Church would offer and return to God what is due God, for instance, when we worship faithfully.<\/p><h3 class=\"has-text-color\" style=\"color: #808080; font-size: 10px;\">____________________________________________<\/h3><p style=\"font-size: 14px;\"><sup>1<\/sup> See Klaus Koch, \u201cIs There a Doctrine of Retribution in the Old Testament,\u201d in <em>Theodicy in the Old Testament<\/em>, ed. James L. Crenshaw (Philadelphia, PA: Fortress, 1983), 57-87\u3002<br \/><sup>*<\/sup> Bibliographical footnotes are mostly left out. For details, please refer to Dr. Huen\u2019s forthcoming article \u201cGod\u2019s Moral Character and Agency as the Basis of Christian Ethics\u201d in <em>Hill Road<\/em>, Issue 41 (June 2018).<\/p><p><!-- \/wp:paragraph --><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-5915d86 elementor-align-center elementor-hidden-desktop elementor-hidden-laptop elementor-hidden-tablet elementor-hidden-mobile elementor-widget elementor-widget-button\" data-id=\"5915d86\" data-element_type=\"widget\" data-e-type=\"widget\" data-no-translation=\"\" data-widget_type=\"button.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<div class=\"elementor-button-wrapper\">\n\t\t\t\t\t<a class=\"elementor-button elementor-button-link elementor-size-sm\" href=\"https:\/\/www.hkbts.edu.hk\/wp-content\/uploads\/2023\/03\/201711_eNews_Eng.pdf\">\n\t\t\t\t\t\t<span class=\"elementor-button-content-wrapper\">\n\t\t\t\t\t\t\t\t\t<span class=\"elementor-button-text\">Download PDF<\/span>\n\t\t\t\t\t<\/span>\n\t\t\t\t\t<\/a>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"<p>Freeman Huen Assistant Professor of Practical Theology (Social Ethics) Dr. Huen published &quot;Different Justice of God (Part 1)&quot; in the April issue of the Bulletin, exploring the nature of justice in the Bible, pointing out that &quot;justice is not distribution, but sharing&quot;. In this issue, he will further explain that &quot;justice is not revenge, but reconciliation&quot;. ... &quot;Sharing&quot; also reveals the original nature of the creation of the world: as creatures, our existence should be interdependent, not self-sufficient; the truth of our life is to rely on and depend on God, others, and other creatures. ... - Excerpt from the previous issue Justice is not revenge, but reconciliation If the justice in the Bible is not distribution but sharing, then at least we should agree with &quot;rewarding the good and punishing the evil&quot;, right? However, confusing God&#039;s justice with &quot;retributive justice&quot; is another temptation faced by Christians. &quot;Retributive justice&quot; is like the justice of the secular criminal law system, which is punitive, retaliatory, and even vindicative. &quot;Retributive justice&quot; and &quot;distributive justice&quot; are based on the same principle: rewards and punishments must be strictly proportional to merits and demerits. The latter is the distribution of benefits and welfare, while the former is judgment, punishment, and punishment. &quot;Retributive justice&quot; claims to be able to seek justice for the victims and right the wrongs, but it is ultimately a false justice. At most, it can only warn the evil and punish the evil, but it cannot eliminate sin, prevent tragedy, or make people become good, nor can it reconcile broken relationships. &quot;Retributive justice&quot; can only punish, not heal. However, most Christians have illusions, especially thinking that Jehovah in the Old Testament is the judge who executes this kind of retribution or retribution; they think that in charge of justice, it is necessary to punish evil and eliminate evil. Of course, in Hebrew, the roots of the noun &quot;justice&quot; and the verb &quot;judge&quot; are related. Moreover, God will judge the world according to justice, that is, he will reward or punish people fairly according to the good and evil, good and bad of their behavior; this is indeed a common message in the Bible. But in the wisdom literature, prophetic books, and psalms of the Old Testament, we can also find another image of God. He is more like a midwife who ensures (seeing to) that &quot;justice&quot; is upheld, rather than a judge who upholds justice and intervenes in history. There are many verses in the Old Testament that point out (for example: Proverbs 13:21; Hosea 4:9; Psalm 7:14-17) that the behavior itself must be accompanied by corresponding consequences (act-consequence), which is quite similar to the so-called law of cause and effect that &quot;good deeds will bring good results&quot; and vice versa. 1 A person&#039;s own behavior will naturally &quot;judge&quot; the actor. Those who do evil will eventually suffer the consequences of their own actions. Doing evil is self-inflicted.<\/p>","protected":false},"author":148,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[283],"tags":[],"class_list":["post-70929","post","type-post","status-publish","format-standard","hentry","category-283"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.4 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>\u4e0d\u8207\u4fd7\u540c\u7684\u4e0a\u5e1d\u516c\u7fa9\uff08\u4e0b\uff09 - \u9999\u6e2f\u6d78\u4fe1\u6703\u795e\u5b78\u9662<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" 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