Knowledge of the Holy - AW Tozer Chapter 17 - The Justice of God

CHAPTER 17 The Justice of God

Our Father, we love Thee for Thy justice. We acknowledge that Thy judgments are true and righteous altogether. Thy justice upholds the order of the universe and guarantees the safety of all who put their trust in Thee. We live because Thou art just - and merciful. Holy, holy, holy, Lord God Almighty, righteous in all Thy ways and holy in all Thy works. Amen.

In the inspired Scriptures justice and righteousness are scarcely to be distinguished from each other. The same word in the original becomes in English justice or righteousness, almost, one would suspect, at the whim of the translator.

The Old Testament asserts God’s justice in language clear and full, and as beautiful as may be found anywhere in the literature of mankind. When the destruction of Sodom was announced, Abraham interceded for the righteous within the city, reminding God that he knew He would act like Himself in the human emergency. “That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?”

The concept of God held by the psalmists and prophets of Israel was that of an all-powerful ruler, high and lifted up, reigning in equity. “Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne.” Of the long-awaited Messiah it was prophesied that when He came He should judge the people with righteousness and the poor with judgment.

Holy men of tender compassion, outraged by the inequity of the world’s rulers, prayed, “O Lord God, to whom vengeance belongeth; a God, to whom vengeance belongeth, shew thyself. Lift up thyself, thou Judge of the earth: render a reward to the proud. Lord, how long shall the wicked, how long shall the wicked triumph?” And this is to be understood not as a plea for personal vengeance but as a longing to see moral equity prevail in human society.

Such men as David and Daniel acknowledged their own un-righteousness in contrast to the righteousness of God, and as result their penitential prayers gained great power and effectiveness. “O Lord, righteousness belongeth unto thee, but unto us confusion of faces.” And when the long-withheld judgment of God begins to fall upon the world, John sees the victorious saints standing upon a sea of glass mingled with fire. In their hands they hold harps of God; the song they sing is the song of Moses and the Lamb, and the theme of their song is the divine justice.

“Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou alone art holy: for all nations I shall come and worship before thee; for thy judgments are made manifest.”

Justice embodies the idea of moral equity, and iniquity is the exact opposite; it is in-equity, the absence of equality from human thoughts and acts. Judgment is the application of equity to moral situations and may be favorable or unfavorable according to whether the one under examination has been equitable or in-equitable in heart and conduct.

It is sometimes said, “Justice requires God to do this,” referring to some act we know He will perform. This is an error of thinking as well as of speaking, for it postulates a principle of justice outside of God which compels Him to act in a certain way. Of course there is no such principle. If there were it would be superior to God, for only a superior power can compel obedience.

The truth is that there is not and can never be anything outside of f the nature of God which can move Him in the least degree. All God’s reasons come from within His uncreated being. Nothing has entered the being of God from eternity, nothing has been removed, and nothing has been changed.

Justice, when used of God, is a name we give to the way God is, nothing more; and when God acts justly He is not doing so to conform to an independent criterion, but simply acting like Himself in a given situation. As gold is an element in itself and can never change nor compromise but is gold wherever it is found, so God is God, always, only, fully God, and can never be other than He is. Everything in the universe is good to the degree it conforms to the nature of God and evil as it fails to do so. God is His own self-existent principle of moral equity, and when He sentences evil men or rewards the righteous, He simply acts like Himself from within, uninfluenced by anything that is not Himself.

All this seems, but only seems, to destroy the hope of justification for the returning sinner. The Christian philosopher and saint, Anselm, Archbishop of Canterbury, sought a solution to the apparent contradiction between the justice and the mercy of God. “How dost Thou spare the wicked,” he inquired of God, “if Thou art all just and supremely just?” Then he looked straight at God for the answer, for he knew that it lies in what God is.

Anselm’s findings may be paraphrased this way: God’s being is unitary; it is not composed of a number of parts working harmoniously, but simply one. There is nothing in His justice which forbids the exercise of His mercy. To think of God as we sometimes think of a court where a kindly judge, compelled by law sentences a man to death with tears and apologies, is to think in a manner wholly unworthy of the true God. God is never at cross-purposes with Himself. No attribute of God is in conflict with another.

God’s compassion flows out of His goodness, and goodness without justice is not goodness. God spares us because He is good, but He could not be good if He were not just. When God punishes the wicked, Anselm concludes, it is just because it is consistent with their deserts; and when He spares the wicked it is just because it is compatible with His goodness; so God does what becomes Him as the supremely good God. This is reason seeking to understand, not that it may believe but because it already believes.

A simpler and more familiar solution for the problem of how God can be just and still justify the unjust is found in the Christian doctrine of redemption. It is that, through the work of Christ in atonement, justice is not violated but satisfied when God spares a sinner. Redemptive theology teaches that mercy does not become effective toward a man until justice has done its work. The just penalty for sin was exacted when Christ our Substitute died for us on the cross. However unpleasant this may sound to the ear of the natural man, it has ever been sweet to the ear of faith. Millions have been morally and spiritually transformed by this message, have lived lives of great moral power, and died at last peacefully trusting in it.

This message of justice discharged and mercy operative is more than a pleasant theological theory; it announces a fact made necessary by our deep human need. Because of our sin we are all under sentence of death, a judgment which resulted when justice confronted our moral situation. When infinite equity encountered our chronic and willful in-equity, there was violent war between the two, a war which God won and must always win. But when the penitent sinner casts himself upon Christ for salvation, the moral situation is reversed. Justice confronts the changed situation and pronounces the believing man just.

Thus justice actually goes over to the side of God’s trusting children. This is the meaning of those daring words of the apostle John: “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” But God’s justice stands forever against the sinner in utter severity. The vague and tenuous hope that God is too kind to punish the ungodly has become a deadly opiate for the consciences of millions. It hushes their fears and allows them to practice all pleasant forms of iniquity while death draws every day nearer and the command to repent goes unregarded. As responsible moral beings we dare not so trifle with our eternal future.

Jesus, Thy blood and righteousness
My beauty are, my glorious dress;
‘Midst flaming worlds, in these arrayed,
With joy shall I lift up my head.

Bold shall I stand in Thy great day;
For who aught to my charge shall lay?
Fully absolved through these I am
From sin and fear, from guilt and shame.
Count N. L. von Zinzendorf