A. Meaning of the Word.
The word justice, or righteousness, is used in Scripture sometimes in a wider and sometimes in a more restricted sense. In theology, it is often distinguished as justitia interna, or moral excellence, and justitia externa, or rectitude of conduct. In Hebrew צַדִּיק means, in a physical sense, straight; and in a moral sense, *right,*what is as it should be. And צְדָקָה means rightness, that which satisfies the demands of rectitude or law. The Greek word δίκαιος has the physical sense of *equal;*and the moral sense of, conformed to what is right; and δικαιοσύνη is either that which divides equally, *i.e.,*equity in the moral sense, or that which satisfies the demands of right. The Latin justus and justitia are commonly used in the wide sense for what is right, or as it should be. Cicero1 defines justitia as “animi affectio suum cuique tribuens.” This definition he elsewhere amplifies, saying: “Justitia erga Deos religio, erga parentas pietas, creditis in rebus fides, in moderatione animadvertendi lenitas, amicitia in benevolentia nominatur.”2
When we regard God as the author of our moral nature, we conceive of Him as holy; when we regard Him in his dealings with his rational creatures, we conceive of Him as righteous. He is a righteous ruler; all his laws are holy, just, and good. In his moral government He faithfully adheres to those laws. He is impartial and uniform in their execution. As a judge he renders unto every man according to his works. He neither condemns the innocent, nor clears the guilty; neither does He ever punish with undue severity. Hence the justice of God is distinguished as *rectoral,*or that which is concerned in the imposition of righteous laws and in their impartial execution; and distributive, or that which is manifested in the righteous distribution of rewards and punishment. The Bible constantly represents God as a righteous ruler and a just judge. These two aspects of his character, or of our relation to Him, are not carefully distinguished. We have the assurance which runs through the Scriptures, that “The judge of all the earth” must “do right.” (Gen. xviii. 25.) “God is a righteous judge.” (Ps. vii. 11, marginal reading.) “He shall judge the world with righteousness.” (Ps. xcvi. 13.) “Clouds and darkness are round about Him: righteousness and judgment are the habitation of his throne.” (Ps. xcvii. 2.) Notwithstanding all the apparent inequalities in the distribution of his favours; notwithstanding the prosperity of the wicked and the afflictions of the righteous, the conviction is everywhere expressed that God is just; that somehow and somewhere He will vindicate his dealings with men, and show that He is righteous in all his ways and holy in all his works.
B. Justice in its Relation to Sin.
As the sense of guilt is universal among men, and as the manifestations of sin are so constant and pervading, it is mainly in its relation to sin that the justice of God is revealed. Hence many theologians define the justice of God as that attribute of his nature which is manifested in the punishment of sin. Goodness, it is said, is manifested in bestowing good, and justice in the infliction of punishment. Schleiermacher says, “Justice is that causality in God which connects suffering with actual sin.”3 Schweizer says, “We know God as just only through the punishment of sin.” Hegel says, “The manifestation of the nothingness of the finite as power, is justice.” This is the philosophical, statement of the principle that “Might is Right,” a principle which underlies the morals and religion of the modern philosophy.
C. The Reformation of the Offender is not the Primary Object of Punishment.
As the justice of God is specially manifested in the punishment of sin, it is of primary importance to determine why sin is punished.
One prevalent theory on this subject is, that the only legitimate end of punishment is the reformation of the offender.
It is of course to be admitted, that the good of the offender is often the ground or reason why evil is inflicted. A father chastises a child in love, and for its good. And God, our heavenly Father, brings suffering upon his children for their edification. But evil inflicted for the benefit of the sufferer, is chastisement, and not punishment. Punishment, properly speaking, is evil inflicted in satisfaction of justice.
That the good of the sufferer is not the primary end of the infliction of punishment, is proved : —