Wolterstorff's Justice: Chapter 5

Here is chapter 4, where Nick gives a preliminary response to those who argue that justice is virtually absent in the New Testament. In this chapter, Nick argues from the New Testament to demonstrate that justice is very much part of what Jesus teaches and demonstrates; and thus leaves behind a legacy, a command, for his disciples to continue.

But first a brief remark about terminology. In Greek literature, say, Plato's The Republic the Greek term 'dikaiosune' would be consistently translated into English as justice. However, in the Bible it is not consistently translated like that. In the New Testament, which is originally written in common Greek,  the same word 'dikaiosune' is not always translated as 'justice'; it is more often translated as 'righteousness'. For example, as in Matthew 5 & 6 -- Blessed are those who hunger and thirst for dikaiosune (v.6); and Blessed are those who are persecuted for dikaiosune (v.10); Seek ye first the kingdom of God and his dikaiosune (6.33). All these verses have dikaiosune translated as 'righteousness' instead of 'justice'. Why such a difference between New Testament and The Republic, which are both Greek literature? The Septuagint, which is a Greek version of the Hebrew Old Testament, which possibly was translated in the second century BC translates the Hebrew word tsedaqa as dikaiosune and  mishpat as krisis which is more of a legal terminology.  Thus Tsedaqa becomes dikaiosune in Greek and righteousness in English; while mishpat becomes krisis in Greek and justice in English. However, it has to be said that this translation is not 100% accurate, and whether the verse has to be translated as righteousness or justice has to depend on context too. Nick would thus hold that Mat 5.10 should have 'justice' instead of 'righteousness', provided we assume that 'righteousness' is more about moral status of the individual and 'justice' as denoting inter-personal relationship. 

Nick uses NT scholar Richard Hays' commentary to argue for his case. Nick argues that Mary's song in Luke 1 is about anticipation of justice that the Messiah would usher in. Luke 4 where Jesus reads out Isaiah's text and declares the arrival of the promise then and there is about justice -- justice for the poor, the weak and the prisoners. Furthermore, Nick argues that Jesus' ministry includes those who are left out of the society -- the deaf, dumb, blind, paralytics etc. -- besides lifting up those who were at the bottom-- the poor, widows, orphans, aliens, imprisoned. Jesus remakes a society that is inclusive, and this is about justice. 

Does Jesus consider human being to have worth? He does, argues Nick. 'How much more valuable is a human being than a sheep?' asks Jesus, indicating that humans have worth. Furthermore, Jesus says that human is worth more than a sparrow! Nick opines that it seems fair to conclude that Jesus' belief in equal human worth is the reason for showing no partiality between  thosewho are ritually clean and unclean or between those who are rich and poor.

As is the case with any good thinker, to fend off criticism, Nick does hair splitting of his arguments at various points. I am not going into the detail in these posts. Any objection to his arguments should be held back before reading his book.