Five Elements of Developing a Biblical Justice Ministry
The American Church is stumbling over what it means to do justice. In our present socio-political climate, justice has become a loaded word that evokes debate, confusion, and hostility along theological, political, and ideological lines. And yet, doing justice is one of the primary callings of God’s people to manifest his kingdom on earth. Justice is the light of Christ that he commands us to shine so that people “may see [our] good deeds and glorify [our] Father in heaven” (Matthew 5:16).
In today’s polarizing cultural climate, some churches have chosen to opt out of defining a justice ministry strategy, avoid using the word to describe helping the poor and marginalized in their community, or claim that pursuing any kind of social or systemic justice will pollute the message of the gospel and it is therefore not within the church’s domain. On the other side of the spectrum, some churches have been motivated toward deep engagement with justice-based issues affecting their communities, but do not root their efforts in a careful understanding of the biblical understanding of justice found in God’s kingdom. Their definition and application of justice is often synonymous with sweeping socio-political or ideological movements that contradict practicing God’s righteousness in a manner that honors his kingdom.
If the church is to answer God's call to pursue justice, it must continually refocus its understanding and practice of this calling. A holistic ministry strategy must be informed by a comprehensive understanding of the manifestations and purpose of biblical justice. Take, for example, some gleanings from the revelation of God’s justice in Isaiah 58.
In Isaiah 58, the prophet addresses the oppression of the poor and marginalized both in terms of active hostility and passive indifference. The rest of the book tells us that this injustice has become systemic in the nation of Israel. It has become hardwired into their religious and social systems. Amid this calamity, Isaiah proclaims the holistic justice of the Lord, which will redeem his people both spiritually and socially. The manifestations of this include:
1. True Spirituality:
The prophet declares that God’s chosen fast is “to loose the chains of injustice.” The fasting in Israel was not drawing its people nearer to the Lord. They had separated religious practice from the Great Commandment, often reaping the benefits of being oppressors to prop up their power and affluence.
If they truly loved their neighbor and were motivated by the transforming love of God, then the fruit of true spirituality would’ve become evident: “your light will rise in the darkness and your night will become like the noon day.” Israel was called to be a light to the other nations, but their testimony was often dimmed by their disobedience—in this case, their failure to uphold justice. A holistic strategy for justice ministry must be fueled by the gospel and its transforming power in our lives and our witness for Christ in both word and deed. The Lord must always receive the glory, for all things were created by him and for him.
2. Incarnational Presence:
We must also develop a love for our neighbors in need that results in authentic, self-sacrificing, and caring relationships. Isaiah speaks about “spending ourselves on behalf of the hungry.” The King James translation to “draw out thy soul” reflects the meaning in the Hebrew language. He also exhorts the people not to “turn away from their own flesh and blood.” It is a natural temptation to have a self-righteous contempt for those who are less fortunate. This expression of justice goes beyond merely giving resources or even advocating for the oppressed. Our Lord Jesus became human to identify with and give himself on behalf of us: the poor, afflicted, and marginalized. True justice means that we are broken for those who are broken. Hence, we are willing to do life with them and sacrifice our time and treasure on their behalf.
3. Charity Toward the Needy:
The prophet proclaims that the Lord’s chosen fast is to provide food, clothing, and shelter to the needy. Churches often describe this as mercy ministry. It is also common for those in ministry to describe mercy and justice as two different modes of ministry. Mercy is described as charity and relief, while justice addresses the root causes that lie beneath the need for charity and relief.
However, Scripture does not neatly compartmentalize the activities of mercy and justice. Providing relief to the needy is biblical justice. It is also an act of mercy. Justice is the activity of uplifting the needy and oppressed and mercy is the posture. Tim Keller sums up Micah 6:8 as such: “To walk with God, then, we must do justice out of merciful love.” Charity is not a lower form of justice, nor can the church settle for just doing charity. Charity should lead to a deeper engagement that builds community and addresses the root causes of the afflictions of those in need.
4. Community Development:
Isaiah proclaims that if God’s people turn to him, they will be transformed with a renewed heart for justice and will seek the shalom of their broken city of Jerusalem. The Lord will keep his covenant with his people in exile and they will return to their homeland and “be called Repairer of the Broken Walls and Restorer of Streets with Dwellings.” This was realized in part through the ministry of Nehemiah, who catalyzed a holistic application of justice which led to the spiritual and social restoration of the city. A holistic strategy for justice must include engaging in community development that will address the needs of its most vulnerable members whether it be housing, education, public safety, or economic opportunity. Isaiah vividly depicts this reality: “The Lord’s justice will dwell in the desert, his righteousness lives in the fertile field. The fruit of that righteousness will be peace; its effect will be quietness and confidence forever. My people will live in peaceful dwelling places, in secure homes, in undisturbed places of rest” (32:16-18).
5. Systemic Renewal:
Through the prophet Isaiah, the Lord indicts his people for their false spirituality, which was revealed in their active participation in oppression of the poor and their passive indifference toward working for justice on their behalf. Their sin has gone beyond isolated occurrences of individuals exploiting others. It has become systemic. He addresses the nation as a whole when he declares they “exploit all of their workers and strike each other with wicked fists.'' They were called as a nation to “set the oppressed free and do away with the yoke of oppression.”
This application of a holistic strategy for justice toward systemic renewal is often plagued by misunderstanding and controversy in the church today. We are not living in a theocracy such as the Israel of Isaiah’s time, and so we cannot directly apply God’s law to the powers that be. However, all of God’s law reveals his character and righteousness, and we must discern the principles and methods to influence our governments toward applying it. This is reflected in Paul’s exhortation to Timothy: “I urge, then, first of all, that petitions, prayers, intercession and thanksgiving be made for all people—for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness” (II Timothy 2:1-2).
May the Lord grant His church the repentance, wisdom, perseverance, and above all, the love for our neighbors so that the world will know that we are his disciples.
About the Author
Al Santino is the Community Engagement Catalyst for City to City NYC. For the past 32 years, Al has served in community-based ministries in the Bronx and Upper Manhattan. Since 2014, he has been Director of Viva Uptown, Inc., a church based collaborative serving the communities of Washington Heights and Inwood. He obtained a Doctor of Ministry degree from Erskine Theological Seminary in 2010.