Quotes About Justice

Jesus did not die for man's sin against man, only for man's sin against God. God decides how we are to treat one another, and therefore when we sin against others we sin against God. David said, "in thy sight," knowing that God looks on. Nothing escapes His notice. One of the marks of regeneration is an awareness that God is watching.

Whenever you conclude that God is unjust, you can know that you err biblically. Behind your misconception you will find the beautiful, gracious work of God.

You cannot have a clean conscience without satisfying justice, and this Christ did when He died on the cross.

Do not confuse discipline and mercy. When you discipline a person and it is suggested that you show mercy, someone is not thinking biblically. The objective of mercy is withholding justice. The objective of discipline is correction, not justice. Justice is the objective of punishment. Godly behavior is the objective of correction.

Worship that does not lead to neighborly compassion and justice cannot be faithful worship of YHWH. The offer is a phony Sabbath!

In that world where jingles replace doxology, God is not free and the people know no justice or compassion.

Prophecy cannot be separated very long from doxology, or it will either wither or become ideology. Abraham

There will be no peace without a lowering of consumerism to match the banishment of arms. For the arms serve primarily either to usurp what belongs to others or to guarantee an arrangement already inequitable. The arms cannot be given up without abandoning swollen appetites as well.

Hans Walter Wolff has suggested that the Sabbath is the great equalizer, for that day is a foretaste of the kingdom when all-great and small-are reckoned to be exactly equal .2' All-masters and slaves-are to engage in this most godlike activity of being at peace.

Save us, Lord, from a religion that ignores the cries of the exploited and oppressed. Lead us into a deeper faith that challenges injustice and makes the sacrifices that must be made to build a society that is ever more truly human. Amen.

The royal dynasty of King David, as portrayed in the biblical text, was a tax-collecting, labor-exploiting, surplus-wealth-exhibiting regime.

Nobody is profane or unclean. Nobody can be discounted. Nobody is second-class. Nobody is subject to dismissal. Nobody should be cheap labor. Nobody should suffer systems of violence. Old living is contradicted by the truth of the Spirit. The superstition of superiority is broken. The old distinction of chosenness is placed in question.

doing economic justice for the vulnerable in generous, intentional ways, is communion with God.

The point that prophetic imagination must ponder is that there is no freedom of God without the politics of justice and compassion, and there is no politics of justice and compassion without a religion of the freedom of God.

power is not free to disregard truth.

The Israeli-Palestinian conflict cannot be resolved until the human rights of the other are recognized and guaranteed.

One compelling alternative to land theology is the recognition that Judaism consists most elementally in interpretation of and obedience to the Torah in its requirements of justice and holiness.

The judge remembers to be a parent: a father in wistfulness, a mother in yearning, a God of grief flowing with tears beside the deathbed. The angry God remembers to be a God who cares about the beloved partner. God has noticed. God has noticed the mocking and the dying, the denial and the irrepressible pain. To

the church is, in my judgment, called to its public vocation to practice neighborliness in a way that includes both support of policies of distributive justice and practices of face-to-face restorative generosity.

My judgment is that as long as the pastors of the church are embarrassed by this urgent language to God and assume in our Enlightenment model that such rhetoric has no actual force, we will not get very far in the struggle for justice.

The store-house cities are an ancient parallel to the great banks and insurance houses where surplus wealth is kept among us. That surplus wealth, produced by the cheap labor of peasants, must now be protected from the peasants by law and by military force.

we will not have a politics of justice and compassion unless we have a religion of God's freedom.

From beginning to end the narrative shows, with no rush to conclude, how the religious claims of Egyptian gods are nullified by this Lord of freedom. The narrative shows, with delighted lingering, how the politics of oppression is overcome by the practice of justice and compassion.

what interests us more is that a parable is the chosen mode of communication. Indeed, it must be.33 One cannot address royal power directly, especially royal power so deeply guilty and shamed. It is permissible to talk about speaking truth to power; but if truth is to have a chance with power, it must be done with some subtlety.34