{"id":72042,"date":"2024-07-10T14:34:47","date_gmt":"2024-07-10T06:34:47","guid":{"rendered":"https:\/\/www.hkbts.edu.hk\/?p=72042"},"modified":"2025-06-03T17:26:21","modified_gmt":"2025-06-03T09:26:21","slug":"gods-justice-is-unlike-ours-i","status":"publish","type":"post","link":"https:\/\/www.hkbts.edu.hk\/en\/?p=72042\/","title":{"rendered":"God\u2019s Justice Is Unlike Ours (I)"},"content":{"rendered":"<div data-elementor-type=\"wp-post\" data-elementor-id=\"72042\" class=\"elementor elementor-72042\" 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 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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<div class=\"elementor-element elementor-element-036db14 elementor-widget elementor-widget-text-editor\" data-id=\"036db14\" 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-036db14{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-dc3a772 elementor-widget elementor-widget-text-editor\" data-id=\"dc3a772\" 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>\nAssistant Professor of Practical Theology (Social Ethics)\n\n\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-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\/07\/%E9%99%A2%E8%A8%8A%E6%96%87%E7%AB%A0-5.png?fit=768%2C384&amp;ssl=1\" class=\"attachment-medium_large size-medium_large wp-image-72018\" 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\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-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-a68d6f8 elementor-widget elementor-widget-text-editor\" data-id=\"a68d6f8\" 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\u3000\u201cFor the sake of justice, why can\u2019t we use violence?\u201d<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000In recent years, Hong Kong has gone through dramatic political upheavals, the social fabric is being torn apart when people with different political opinions treat their rivalries as enemies. Consequently, the kind of sentiment voiced above began to surface in the society. Not all Christians are able to resist the temptation of violence with the truth of the Good News of peace, and the question about the use of force is often raised within local churches as well. In the eyes of many Christians, to uphold and mete out justice, to safeguard the good and counter evil, and to root out the strong and support the weak are the top priorities of the church\u2019s social mission; some lay Christians even righteously propose to \u201cbear arms against violence,\u201d presuming that such a voluntary act of \u201cgiving up one\u2019s life for justice\u201d is Christ-like.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000However, throughout the Bible we seek in vain for any support for the position that: \u201cFor the purpose of pursuing justice, lethal force can be used.\u201d Not to mention that according to our grammar of faith, it is oxymoronic to say, \u201cIn order to do justice, we can use violence\u201d because it is impossible to achieve true justice through unjust means; no matter how righteous our goal or intention may be, Christians cannot achieve justice by resorting to unjust means.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000Indeed, as long as we take the teachings of the Bible seriously, we will discover that the justice of God is reflected in <em><strong> \u201csharing but not distribution, reconciliation but not retaliation.\u201d <\/strong><\/em>This is very different from the distributive justice and retributive justice of <em>suum cuique<\/em> (to each what is due) championed in the secular society.<\/p><h3 class=\"has-text-color\" style=\"color: #235ba8; font-size: 24px;\" align=\"center\"><strong>The Justice That Belongs to God<\/strong><\/h3><p align=\"\u201cjustify\u201d\">\u3000\u3000The most basic difference between biblical justice and social justice as pursued by the secular world is this: True \u201cjustice\u201d must belong to the Triune God, which means that \u201cjustice\u201d is personal and not a characteristic of an impersonal system or policy. In everyday language, we may say, \u201cIn order to satisfy what justice demands, this is what we should do,\u201d but if \u201cjustice\u201d is merely an abstract concept, a formal principle, or an ideal impossible to be fully realized, it actually will not \u201cdemand\u201d us to do anything, and whatever we do, it will not be \u201csatisfied.\u201d The justice that Christians talk about must <em><strong>belong to <\/strong><\/em>God, the justice that <em><strong>comes from<\/strong><\/em> God. There is no such thing as an ordering principle of justice, which is above or outside of God, sovereign over the universe, able to safeguard the well-being of humanity, and keep the scores and maintain a balance of good and evil, so much so that even God must submit to it and act in concert with its operation. God <em><strong>is<\/strong><\/em> justice, but justice <em><strong>is not<\/strong><\/em> God. Any \u201cjustice\u201d which purports to be self-evident or inherent in the way things are, apart from God, and independent of God\u2019s economy of salvation or His ultimate will to reconcile the world to Him, is a counterfeit of true justice. True justice can only be achieved <em><strong>under<\/strong><\/em> God\u2019s governance and <em><strong>within<\/strong><\/em> the Kingdom of God.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000Thus, strictly speaking, the adjective \u201cjust\u201d cannot be applied to describe an impersonal policy, a system, or a \u201csociety\u201d that lacks a sense of common destiny or collective consciousness; only God Himself or a people called by God to be like Him is worthy to be called \u201cjust.\u201d Justice is to be lived out by a community faithful to God in their daily lives, and cannot be \u201cadministered\u201d from above, or through good governance by the powers that be.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000Without careful consideration, Christians sometimes mistake secular \u201csocial justice\u201d as an article of Christian faith. The most common example is that when we quote Micah 6:8, the mission of the church is reduced to \u201cdo justice, and to love kindness\u201d and equated with social activism. Contrary to how this passage is commonly (mis)understood, the irony is this: The most important part of the passage is often intentionally or unintentionally omitted, to wit, \u201cand to walk humbly with <em><strong>your God<\/strong><\/em>.\u201d We cannot deliver justice by our own effort, we must first of all belong to God and keep Him as our companion; otherwise, when we regard ourselves as already possessing justice and act on God\u2019s behalf, we easily only do what we think is right and become self-righteous. Both \u201cjustice\u201d and \u201ckindness\u201d cannot be interpreted literally or commonsensically because in the Hebrew vocabulary of faith, they embody Yahweh\u2019s divine attributes, the self-revelatory character of the God who saved the Israelites as recorded in their salvation history. The Israelites hold in their collective memory of Yahweh, the God of Israel, as the One who walked with them. Only within this historical and personal relationship can we correctly grasp what it means \u201cto do justice and to love kindness,\u201d which is actually God\u2019s very specific demand from or what He expects of His chosen people. Correspondingly, doing justice and practicing kindness is the appropriate <em><strong>response<\/strong><\/em> of God\u2019s covenanted people towards a faithful, just and loving Lord, and an active \u201cresponse\u201d in kind to the God who always acts first. Living in solidarity with neighbors is the concrete embodiment of faithfulness to the covenant of grace. Therefore, every time when Christians only \u201cvoice out\u201d our demand for justice, making an empty call at a distance to those in power and demanding the secular society to implement our ideas of justice, yet without our setting the example of being just in order to call for others to achieve a higher righteousness, we look conspicuously hypocritical and self-righteous.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000Thus, biblical justice must be covenantal and also relational. We cannot use rational, moral or religious principles to deduce <em>a priori<\/em> the universal requirement of justice. \u201cJustice,\u201d whose content can be given only within the specific relationship between God and His covenanted people, is to be worked out historically by God, who takes the initiative to make a covenant and adheres to the covenant, as well as by the community that belongs to Him. To put justice into practice is not a kind of external legal requirement but the embodiment of a wholesome relationship of us with God, with others, and with the creation (<em>Shalom<\/em>). Those who truly \u201cknow\u201d Yahweh will do justice, to love kindness and to walk with God; \u201cdoing justice, loving kindness\u201d is to \u201cknow\u201d Yahweh, the upshot of really knowing and correctly remembering the past, present, and future deeds of the Lord.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000In comparison, secular justice is impersonal or even \u201csub-personal\u201d. It resorts to a broad abstract principle: To each what is due. \u201cDistributive justice\u201d considers this question: What rights to welfare a person ought to enjoy? \u201cRetributive justice\u201d asks: What kind of punishment a man who does evil deserves? Of course, various political philosophies propose vastly different theories about how to measure or account for what one \u201cdeserves\u201d. Nevertheless, they have a common concern, in the final analysis, the central issue is always procedural; even if what really concerns us is whether the substantial result is just, but these philosophies cannot help first focusing on devising a set of policies, regulations or systems to \u201cexecute\u201d justice or to \u201cguarantee\u201d outcomes that will be (mostly or most nearly) just. Consequently, secular justice would regard the state or the government as the focus, and delivering justice would then be seen as the primary responsibility of those in power. In practical terms, accordingly \u201cupholding justice\u201d only means criticizing the government whenever its policy is found wanting, overseeing whether the regime is fair in distributing rewards and punishments, in assigning power and responsibility, and then enjoining the authorities to right the wrongs. When Christians forget that \u201cdoing justice\u201d is tied to our identity as the people of God, we tend to believe that delivering justice is the sole responsibility and privilege of the state. The public ministry of the church will remain on the level of advocacy, \u201cvoicing out\u201d our demands for justice, and we tend to deceive ourselves that making the appeals is almost as good as them being realized. So, it will be always easy for us to blame others for the injustice in society, when we see ourselves as the defender of justice. Yet we often lack the commitment to give up what we legitimately deserve for the benefit of others, or to forsake what we rightfully enjoy for the sake of others so that they may receive fair treatment.<\/p><h3 class=\"has-text-color\" style=\"color: #235ba8; font-size: 24px;\" align=\"center\"><strong>Justice Is Not about Distribution, but Sharing<\/strong><\/h3><p align=\"\u201cjustify\u201d\">\u3000\u3000Secular distributive justice, generally called \u201csocial justice,\u201d is concerned with how to distribute scarce public resources or benefits, including some basic material needs for subsistence and non-material rights, and to ensure what we get be proportional to either our efforts, needs or merits. Distributive justice will ultimately appeal to individual \u201crights,\u201d namely the just claims on others. The enjoyment of \u201crights\u201d could have been non-competitive, when what is required is not in short supply; but in reality, one person\u2019s \u201crights\u201d will generate corresponding \u201cobligations\u201d of others (especially the government) to safeguard their rights, which means that individual rights incur social costs. Besides, rights of an individual can compete with those of another, or individual rights may clash with the greater good of the collective, so that having the best of both worlds is often impossible, hence the enjoyment of \u201crights\u201d become a distribution problem. Proposals of different principles of distributive justice originally purport to settle the competing claims of individual rights, but they more often than not end up reducing justice to a balance of power between vested interests groups. The distributive justice in the real world is a sabotage of true justice, stipulatively christening any outcome of the strong overpowering the weak as \u201cjustice.\u201d Distributive justice should even be counted as a \u201cruse,\u201d nominally helping the society to resolve conflicts and disputes, but actually it perpetuates, normalizes, even institutionalizes competition, conflict, and contradiction, unable to fix brokenness in human relationship or to reconcile people in dispute.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000As such, distributive justice always demands some people to give up their interests and sacrifice for others, which is the same justice of Robin Hood, robbing the rich to benefit the poor. When Christians fight for this kind of justice, we think that, to speak for the poor is to ask those who are wealthy and powerful, namely the government and the enterprises, to give to the poor, but we forget that caring for the poor is actually the responsibility of <em><strong>the church<\/strong><\/em>. It is as though our social vision is the perfection of our social welfare system, such that there will no longer be any poor people in our society who need our help; in other words, we pray for a society in which the churches will not have to spare our own time, spend our money, and with our own kindness, to care for the poor face to face. If so, the just society that Christians imagine would be a world in which we no longer need to walk daily humbly with God in doing justice and loving kindness!<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000However, the repeated teaching \u201cto do justice and to love mercy\u201d in the Old Testament has very concrete and clear practical meaning, namely: taking care of the basic subsistence needs of the orphaned, the widowed, the old, the weak, the sick and the poor, even the sojourners and the outsiders. Because the Lord wills to protect those who are unable to fend for themselves and to save those who are helpless, it is not necessary for us to fight for any abstract justice, nor to reform and perfect the social system once and for all. The Bible never says that in order to assist the weak, we have to defeat the strong. In fact, what is so extraordinary about biblical justice lies in this: To assist the weak, <em><strong>we do not have<\/strong><\/em> to fight the strong! Of course, we often see in the Old Testament the prophets condemning the social inequality between the rich and the poor, the strong and the weak, but in doing so they are performing their primary role to proclaim the Word of God <em><strong>to<\/strong><\/em> His people (including their rulers). This is contrary to the contemporary prophetic self-preoccupation of some Christians who imagine that they should speak <em><strong>to<\/strong><\/em> the secular power and leading the society to the direction they deem right. It is liable for Christians to forget that when the prophets denounced those who are wealthy but heartless and turning a blind eye to the poor, we are also being criticized.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000It is because, in a capitalist society characterized by distortions of the nature and relationship of humans with other humans, as well as that of humans with other creatures, all of our accumulated wealth (that is \u201ccapital\u201d) comes directly or indirectly from exploiting others and is not what we are entitled to or can claim credits for. Those churches whose congregations have moved upward socially and becoming predominantly middle class in composition and in mentality are themselves the beneficiary of the present unjust economic system. In a capitalist society, the rich becomes rich most often only at the expense of the poor; being wealthy but unwilling to share with others is thus definitely a sin. Therefore, those who are \u201cfortunate\u201d enough to have more should be more than willing to give and share with others; and that means, they should not feast on meat but feed the poor only with breadcrumb. That is the economic justice taught in the Bible.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000The biblical justice of sharing far exceeds the secular distributive justice and the principle of \u201cto each what is due\u201d which is a matter of mere calculation. In a just society as envisioned in the Bible, wherever there is someone in destitution, <em><strong>everyone else<\/strong><\/em> has a duty to give a helping hand and cannot shift the responsibility to the government, the wealthy or others. It\u2019s always irrelevant whether that person in need is \u201cworthy\u201d of being helped or not, nor is it our concern to diagnose the root cause of that person\u2019s predicament, trying to figure out whether he eats the bitter fruit of his own making or is the victim of injustice. Many of Hebrew laws related to economic life in the Old Testament, including tithe, the left over in the wheat field during a harvest, fallow, the Jubilee year, tax concession, the release of slaves and return of land to its owner, etc., are meant to \u201cregulate wealth in order to alleviate poverty.\u201d They are not designed to redistribute wealth or to eradicate the disparity between the rich and the poor through public finances. These laws given to the Israelites, are meant to prevent any of their fellow clansmen, due to whatever cause, from falling into a situation where they cannot survive on their own and as a result trapped into a deeper crisis of being excluded from the daily life of the community. For it is well-known that the poor and the needy will likely suffer other forms of oppression as well, frequently fall victim to injustice and being mistreated, which means that their appearance will bring forth more social evils. So the biblical teachings on economic are meant to prevent some people from accumulating a scale of wealth, that brings them disproportionately overriding and dominating economic advantage over above the others. Therefore, from the biblical perspective, poverty is seen as not merely an \u201ceconomic\u201d problem, because it will affect the well-being of the community as a whole.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000In the Old Testament, the litmus test of whether the Israelites obey their covenantal God\u2019s will is not whether there are poor people in the society, but whatever the cause of poverty maybe, whether the poor receive assistance from others or are left defenseless. The people of God should be a community in which no one should be left to fend for themselves or suffer from social isolation, even including outsiders and sojourners. For the Israelites were themselves once slave-sojourners, they should remember God\u2019s salvation of them from exile. Attending to the needs of others is the inexcusable responsibility of <em><strong>everyone<\/strong><\/em> in the whole community. What infuriates Yahweh most is not that there is inequality among His people but that they turn a blind eye to those amongst them who are in destitution and poverty. The whole Jewish tradition of <em>Torah<\/em> should not be compared with or interpreted as the written code of laws in modern sense. It is rather given to help the Israelites live out Yahweh\u2019s \u201cpath of righteousness\u201d, guiding them to lead a life of peace, righteousness and love in the fallen world. In so living, they should reveal the <em>shalom<\/em> that comes from God, a wholesome\/perfect relationship with God, with other people and with other members of the creation, which was indeed the original purpose of God\u2019s creation of humanity and the world. Thus one should conclude that a community cannot be made into a just people by means of legislation, regulation, administration, or by devising a perfect politico-economic system.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000That is why for both the Israelites and the churches, \u201ccharity\u201d should not be an optional benevolence or a favour dispensing to the less fortunate only when we have left over after satisfying all our needs and wants. Caring for the poor is not a matter of heartfelt sympathy or overflowing love, or selfless voluntary offering, but a demand on a people called to be righteous. Generosity <em><strong>is<\/strong><\/em> the embodiment of God\u2019s justice. From the Old Testament to the New Testament, biblical economic teachings from beginning to end are about sharing, not distribution. The Bible has not furnished us with a blueprint to (re)design a distribution system that guarantees fairness and equity. Surprisingly, biblical economic ethics has suggested no scheme at all to deal with systematic injustice or structural evil, nor targeted the causes or sources of poverty either. Instead, biblical teachings are mostly palliative measures, not permanent cure. Where there are poor people, there is a need for \u201cjustice\u201d (that is \u201csharing\u201d). What is most intriguing is that the Bible seems to assume that there will always be poor people with us and the true justice which belongs to the Kingdom of God is eschatological; yet the church, the community of God\u2019s people, is called by God to live out such a eschatological style of life of the Kingdom of Heaven right here, right now, though not fully. The strategy for God to deal with injustice is not to mobilize His people to battle with this sinful world of injustice but to call into existence an alternative community which gladly share with others all that we have received from the Lord.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000\u201cSharing everything with one another\u201d (Acts 2:44-47) or \u201cequality\u201d (2 Cor 8:14-15) as practiced by the early church is not the prototype of communism. It is merely a way to ensure that members in the community will not become helpless because of poverty. The Bible does not support private property rights, but it also does not advocate overthrowing the economic system by force. Instead, \u201csharing\u201d is the means by which both to expose the truth about the fallen world and meanwhile to point towards the consummation of salvation.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000On the one hand, we have to admit that all that we now have and enjoy is the gracious gift from others, otherwise they must come from plunder or exploitation. Nothing we now \u201cpossess\u201d is what we <em><strong>deserve<\/strong><\/em> to have \u201crightfully\u201d. As such, it means that, we can only enjoy the wealth that we should not have with gratitude, in repentance and indebtedness. Moreover, we ought to be able to share generously what we have with others, once realizing that our possessions are not \u201cour own\u201d to begin with, but are either received from others or freely from God. \u201cSharing\u201d effectively <em><strong>out-does<\/strong><\/em> the demand on equivalence in exchange and commerce of the secular world and fundamentally <em><strong>undoes<\/strong><\/em> the source of all evils, to wit, private property rights: when I voluntarily let go of what I regarded as \u201cmy own\u201d and unconditionally give them away to someone else who does not \u201cdeserve\u201d them, what I \u201cdeserved\u201d to have becomes what someone now \u201cowns\u201d.<\/p><p align=\"\u201cjustify\u201d\">\u3000\u3000On the other hand, \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. What we call \u201csin\u201d is manifested in \u201cisolation\u201d: either pushing others away and refusing to let others depend on me, or asserting autonomy and refusing to let myself depend on others. \u201cSin\u201d is to insist that everyone takes care only of oneself, each having his own share, each having what is due, nothing more, nothing less. But the Gospel liberates Christians from the bondage of sin so that we can now feel at ease to trust the goodness of God and all the gifts of God\u2019s creation, and even joyfully receive the grace from others, without feeling ashamed. In practicing mutual sharing, we better learn how to support, help and serve one another in God\u2019s grace. Between brothers and sisters we do not default, the only thing we owe to each other is love (cf. Rom 13:8); even the sin committed by others is originally what I \u201cshould not\u201d and cannot shoulder for them, but now it has become what I \u201cshould\u201d share (Gal 6:2). (To be continued\u2026)<\/p><p align=\"\u201cjustify\u201d\">Further reading: Chris Marshall, <em>Little Book of Biblical Justice: A Fresh Approach to the Bible\u2019s Teachings on Justice<\/em> (New York: Good Books, 2005).<\/p><p style=\"font-size: 14px;\"><sup>*<\/sup> This article is rewritten by the author from his speaking notes for Spiritual Formation Day (January 17, 2017).<\/p><p><!-- \/wp:paragraph --><\/p><h3 class=\"has-text-color\" style=\"color: #808080; font-size: 10px;\">____________________________________________<\/h3><blockquote><p><b>Preview for next issue of \u201cFaculty Sharing\u201d <\/b><br \/>\u201cGod\u2019s Justice is Unlike Ours (II)\u201d will be published in the November issue of the seminary\u2019s <em>English Newsletter<\/em> when Dr. Huen will continue with his thesis \u201cjustice is not distribution, but sharing\u201d and further expound the idea that \u201cjustice is not retribution, but reconciliation\u201d as he elaborates the nature of biblical justice.<\/p><\/blockquote>\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>","protected":false},"excerpt":{"rendered":"<p>Freeman Huen Assistant Professor of Practical Theology (Social Ethics) &quot;Why can&#039;t we use force to fight for justice?&quot; After the changes in the political situation in Hong Kong in recent years, the social fabric of Hong Kong has become increasingly torn apart, and people with different political views have been fighting each other, so this kind of voice has begun to emerge in society. Some Christians are unable to resist the temptation of violence with the gospel of peace, and even some people in the church have raised the same question. In their eyes, upholding justice, upholding the right and expelling evil, and helping the weak are the church&#039;s top social missions; some believers even advocate &quot;fighting violence with force&quot; with awe, thinking that such &quot;sacrifice for justice&quot; is the most Christ-like. However, in the entire Bible, there is no reason to support the statement that &quot;in order to pursue social justice, force can be used.&quot; Moreover, according to the grammar of our faith, &quot;justice achieved by violence&quot; is an oxymoronic phrase, because any justice achieved by unjust means cannot be true justice; no matter how just the purpose or intention is, Christians must not justify the means. In fact, as long as we carefully examine the teachings of the Bible, we will find that God&#039;s justice is reflected in &quot;sharing rather than distribution, reconciliation rather than revenge&quot;, which is different from the distributive justice or retributive justice of &quot;everyone deserves what they deserve&quot; (suum cuique) believed in by the secular society. The most fundamental difference between the justice of God in the Bible and the social justice pursued by the secular world is that true &quot;justice&quot; must belong to the personal Triune God, rather than the characteristics of impersonal systems or policies. Although in daily language, we would say &quot;in order to meet the requirements of justice, it is necessary to do so&quot;, but if &quot;justice&quot; is just an abstract concept, a formal principle, or an unattainable ideal, it will not actually &quot;require&quot; us to do anything, and no matter what we do, it will not &quot;satisfy&quot; it. The justice that Christianity speaks of must belong to God and come from God. There is absolutely no so-called principle of justice, order or law beyond God, which can dominate the universe, protect all beings, balance good and evil, and even God must obey and cooperate with its operation. God is justice, but justice is not God. Any so-called &quot;justice&quot; that is separated from God&#039;s self-revelation of nature, God&#039;s story of the world, and God&#039;s ultimate will is nothing more than a substitute or counterfeit of true justice. True justice can only be realized under the rule of God and in the kingdom of God. Therefore, the adjective &quot;just&quot; cannot be used strictly for impersonal policies, systems, or a system that lacks<\/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":[289],"tags":[],"class_list":["post-72042","post","type-post","status-publish","format-standard","hentry","category-289"],"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\u4e0a\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\" href=\"https:\/\/www.hkbts.edu.hk\/en\/?p=72042\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u4e0d\u8207\u4fd7\u540c\u7684\u4e0a\u5e1d\u516c\u7fa9\uff08\u4e0a\uff09 - \u9999\u6e2f\u6d78\u4fe1\u6703\u795e\u5b78\u9662\" \/>\n<meta property=\"og:description\" content=\"\u79a4\u667a\u5049 \u5be6\u7528\u795e\u5b78\uff08\u793e\u6703\u502b\u7406\uff09\u52a9\u7406\u6559\u6388 Freeman Huen Assistant Professor of Practical Theology (Social Ethics) \u3000\u3000\u300c\u70ba\u4e86\u722d\u53d6\u516c\u7fa9\uff0c\u70ba\u751a\u9ebc\u4e0d\u53ef\u4f7f\u7528\u6b66\u529b\uff1f\u300d 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\u3000\u3000\u7136\u800c\uff0c\u5728\u6574\u672c\u8056\u7d93\u88e1\u9762\uff0c\u5747\u7121\u6cd5\u627e\u5230\u4efb\u4f55\u7684\u4fe1\u4ef0\u7406\u7531\uff0c\u53bb\u652f\u6301\u300c\u70ba\u4e86\u8ffd\u6c42\u793e\u6703\u516c\u7fa9\uff0c\u5c31\u53ef\u4ee5\u4f7f\u7528\u6b66\u529b\u300d\u7684\u8aaa\u6cd5\u3002\u4f55\u6cc1\uff0c\u6839\u64da\u6211\u5011\u4fe1\u4ef0\u7684\u6587\u6cd5\uff08grammar of faith\uff09\uff0c\u300c\u4ee5\u66b4\u529b\u6210\u5c31\u7684\u516c\u7fa9\u300d\u662f\u81ea\u76f8\u77db\u76fe\u7684\uff08oxymoronic\uff09\u8a5e\u53e5\uff0c\u56e0\u70ba\u4efb\u4f55\u501a\u4ed7\u4e0d\u516c\u7fa9\u7684\u9014\u5f91\u6240\u9054\u6210\u7684\uff0c\u90fd\u4e0d\u53ef\u80fd\u662f\u771f\u6b63\u7684\u516c\u7fa9\uff1b\u7121\u8ad6\u76ee\u7684\u6216\u610f\u5716\u5982\u4f55\u6b63\u7fa9\uff0c\u57fa\u7763\u5f92\u4e5f\u4e0d\u53ef\u4e0d\u64c7\u624b\u6bb5\u3002 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