JUSTICE – Encyclopedic Dictionary of Bible and Theology

v. Fairness, Integrity, Judgment, Righteousness, Holiness, Sanctification, Truth
Gen 15:6 believed the Lord, and it was reckoned to him by j
Gen 18:19 that they keep the way of .. doing j
Lev 19:15 you shall not .. with j judge your neighbor
Deu 6:25 we will have j when we take care to put
Deu 9:5 not by your j.. do you go in to possess the land
Deu 10:18 what does j do to the fatherless and the widow
1Sa 26:23 Jehovah pay each one his j and his
2Sa 22:21; Psa 18:20 hath rewarded according to my j
Job 27:6 my j I hold fast, and I will not give it up; I don’t
Job 29:14 clothed me with j, and she covered me; What
Job 36:3 I will take my .. and attribute ha my Maker
Job 37:23 in judgment and in multitude of j will not afflict
Psa 9:4 you have sat on the throne judging with j
Psa 9:8 will judge the world with j, and the peoples
Psa 11:7 Jehovah is righteous, and loves j; the man
Psa 15:2 he who walks in integrity and does j, and
Psa 22:31 they shall come, and announce their j; to town
Psa 23:3 will guide me in paths of j for love of
Psa 24:5 he will receive .. j from the God of salvation
Psa 33:5 he loves jy judgment; of the mercy of
Psa 35:28 and my tongue will speak of your j and your
Psa 36:6 ​​your j is like the mountains of God, your
Psa 37:6 will display your j as light, and your right
Psa 40:9 I have announced j in a great congregation
Psa 45:7 you have loved evil and hated wickedness
Psa 48:10 O God .. your right hand is full of j
Psa 50:6 the heavens shall declare their j, for God
Psa 58:1 Do you really pronounce j? do you judge
Psa 71:15 my mouth will publish your j and your deeds of
Psa 72:1 O God, give your .. and your j to the king’s son
Psa 82:3 do to the afflicted and needy
Psa 85:10 were found; la j and la paz kissed
Psa 85:13 the j will go before him, and his steps will
Psa 89:14; 97:2

Justice (Heb. tsedeq and tsedâqâh, which mean “correct”, “rectitude”, “justice”, “equity”, “piety”; gr. dikaiosún’, “justice”. rectitude”; dík’; these words refer to both to the straight norm as well as to orderly and just action). Other terms for “righteousness” are Heb. mishpât (from the verb shâfat, “to judge”), which include both the established law and the just act, the legal norm and its correct use; heb. chesed and gr. eleos, which accentuate feelings of humanity in human relationships; heb. jôq or juqqâh (from the verbal root jqq, “to record”) and gr. dikáií‡ma (“rule”, “requirement”, “commandment”, “just act”), which from the written law go on to designate the right derived from said law. 687 State in which a right relationship exists between man and God, within the limits of man’s finite understanding of divine will and purpose. The justice of God is absolute, and is equivalent to the fullness and infinite perfection of the divine character. But man has absolutely no righteousness for himself. “All our righteousnesses are like filthy rags” (ls. 64:6), and Paul declares that “no good thing dwells in me” (Rom 7:18). Consequently, whatever righteousness man has is from God, by virtue of his relation to him, because it proceeds from God. The repentant sinner enters this state of righteousness when he by faith accepts it as a free gift from Heaven. Such was the case with Abraham (4:3, 20-23), who was ready to receive with joy what God might reveal to him as his duty and joyfully did whatever God commanded him. The state of righteousness into which the repentant sinner enters when he is justified by faith is “peace with God” (Rom 5:1). It was Christ’s obedience to the righteous requirements of the law that enabled him to justify or declare righteous those who come to him by faith (vs 16-19). By virtue of this right relationship into which the Christian enters, he can bear the “fruits of righteousness” (Phi 1:11; cf Rom 7:19-8:4; Gal. 2:20). However, a righteous life following justification does not bring us merit before God, because no human act can be meritorious in his sight. But without the outward fruits of righteousness (Gal. 5:22, 23), a state of right relationship with God cannot exist in the heart. A faith not accompanied by the “works” that faith produces is “dead in itself” (Jam 2:17); it is spurious. The Jews came to believe that justice could be obtained by punctilious observance of the law. Mechanical conformity to the standard of justice prescribed by it was considered sufficient for man to be made just, without faith in God’s grace. Before his conversion, Paul was above reproach” “as to the righteousness that is in the law” (Phi 3:6). This legal justice left no room for the exercise of faith, because “if justice were by the law, then Christ died without reason,” Paul emphatically declared (Gal. 2:21). “By works of the law no human being will be justified in his sight” (Rom 3:20). See Rationale; Sanctification.

Source: Evangelical Bible Dictionary

virtue that makes us give each one what corresponds to him.

Straightness of conduct. According to Scripture, God is just, and justice and the Law emanate from him, which is the basis of acting with j .: † œHe is the Rock, her work is finished, because all her paths are justice. He is a God of loyalty, not of perfidy, he is just and upright †, Dt 32, 4; Ps 92 (91), 16. Justice and Right are the basis of the throne of God, says the psalmist, Ps 97 (96), 2. God has given the Israelites, his people, † œjust laws and commandments† , Dt 4, 8; in fulfilling them consists the j., “This will be our j.: keep and put into practice these commandments fully in the presence of the Lord, our God, as he has commanded us† , Dt 6, 25. This is what is called the Torah, that is, the instructions to build Yahweh’s community, which implies that the Law is not a rule of simple particular compliance, but in view of the social order, a life with others within the j., so requires fidelity to the community. The entire Law is impregnated with the concept of j. social, and this is a constant demand in the prophets, Dt 10, 18-19; 14, 29; 24, 17-22; 26, 12-13; 27, 19; Jr 32, 16. Amos, called “the prophet of the j.†, launches his threat: “Woe to those who turn judgment into wormwood and throw the j. to the ground†, to those who oppress the just, accept bribes, they run over the needy, Am 5, 7 13. Isaiah also denounces the lack of j., when he speaks of the corruption of Jerusalem, once a loyal city, turned into an adulteress. Before it was full of fairness and j., but it has become a shelter for murderers, whose rulers have allied themselves with bandits, friends of bribery. The j., continues the prophet, comes from God, he will intervene, after the punishment, for those who convert: “I am going to return to your judges as they were at the beginning, and to your advisers as of old. After which you will be called Ciudad de J., Villa-leal. Zion by equity will be ransomed, and her captives by j.†, Is 1, 21-27. This is why Hosea, using the simile of marriage, God, the husband, and Israel, the wife, says: “I will betroth you to me forever in j. and in justice, in love and in compassion, and I will espouse you faithfully, and you will know Yahweh† , Os 2, 21-22. That is, the j. it is the condition for union with God and for coexistence, and, therefore, for the peace and prosperity of the people. However, the people of Israel are not capable of fulfilling the Torah on their own, since j. it is not a merit of Israel but a gift from God, that is why the Lord told him before crossing the Jordan and before conquering the land of Canaan: “Do not say in your heart: For my j. The Lord has given me the possession of this land, since it is because of injustice that the Lord drives those nations away from you. not for you j. nor for the righteousness of your heart will you enter into possession of the land, but because of the injustice of those nations the Lord drives them away from you, and also because of the oath made to your fathers Abraham, Isaac and Jacob. Recognize that the Lord, your God, does not give you possession of that good land because of your j., because you are nothing but a hard-headed people† , Dt 9, 4-6. God gives judgment to the king so that he may rule with j., Ps 72 (71), 1-2. Within the theocentric ideal of the Israelites, the Law of God is also the earthly law and all government, all administration of j. In Paleo-Israelitic times, the affairs of j. they directed them to the chiefs of the tribes. In the monarchical era, courts were instituted in all cities, local instances, Dt 16, 18; if the case exceeded the capacities of the local courts, it went to a higher instance, to a court in Jerusalem, which judges in the name of Yahweh, whose rulings were unappealable, Dt 17, 8-13; This is how Jehoshaphat, king of Judah, established it when he carried out the religious reform, 2 Cro 19, 5-11. In later Judaism and at the time of the NT, they followed the local courts, the synagogues and the Jerusalem Sanhedrin, doctors of the Law.

In the message of Jesus j. it is to do the will of the Father, Mt 7, 21, which the Son reveals in his word, which you must hear and put into practice, to reach j., Mt 7, 24-26; the path of justice is the one that Jesus preached in the sermon on the mount, Mt 5, 3-12. The J. in the message of Jesus it goes beyond the simple concept of law, what would be called j. legal, since it raises a new community of brothers, who do the will of the Father, characterized by love for God and neighbor, Mt 23, 37-40.

Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003

Source: Digital Bible Dictionary

The Lord God always acts in justice (Psa 89:14; Jer 9:24). That is, he always has a straight relationship with people and his action is to maintain that relationship. As for Israel, this involved acting in both judgment (punishment) and deliverance (Psalm 68; Jer 103:6; Lam 1:18). This latter activity is often considered the equivalent of salvation (see Isa 46:12-13; Isa 51:5). In passages from the prophets (eg, Isa 1:2-9; Jer 2:4-13; Mic 6:1-8) the Lord is presented as the Judge, and Israel as the accused party, with the covenant supplying the terms of reference.

As God acts in justice (because he is just), so he called Israel to be just as his chosen people. They were placed in covenant with him, in right relationship with him through faith (Gen 15:6; Hab 2:4), and were expected to live in right relationship with others. The king was called to be in right relationship with God, with his people and with the surrounding nations (Psa 72: 1-4; Psa 146: 7-9). Justice begins as a forensic term, then becomes an ethical term in the OT Much the same is found in the NT

Justice means a right relationship both with God and with one’s neighbor, human beings (Mat 5:6, Mat 5:17-20; Luk 18:14). The gospel is effective because, along with the proclamation, a righteousness is manifested (Rom 1:16-17).

Source: Hispanic World Bible Dictionary

(right, equity, give each one what belongs to him).

Just man: He is the one who acts with justice. All men and women are “unrighteous”, because we sin against God, and therefore we are all at enmity with God: (Rom 3:23).

Justification: It is to declare oneself fair, to be declared fair before…

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