God's justice is also shown in the forgiveness of sins on condition of repentance. Repentance is a sign that the disciplinary purpose which accom- ])anies retribution has not missed its mark ; and if now God withheld forgiveness, it would imply a failure of justice. According to 1 Jn 1', ' God is faithful and just (Skaios) to forgive.' Forgiveness and punishment are alike connected with the justice of God. The justice of forgiveness further appears from this, that the man who repents is a different moral person from the man who had sinned. His relation to his sin has been reversed ; for whereas formerly his wiU was identified with sin, it is now identified with the mind and will of God regarding it. In proportion to the depth and sincerity of his repentance, we feel that he is a changed man, and should no longer be treated as if sin still formed part of the texture of his being. He has separated from, and now unsparingly con- demns, his past sinful self ; and, having thus come over to the side of righteousness, he is no longer a tit object of the Divine displeasure. Theologians, who first make logical distinctions between the Divine attributes and then reason from these as if they were real distinctions, say that justice can- not, but love alone can, forgive ; as if love and justice were two contending powers in God's nature. In realitj-, it is holy love that forgives ; and this means that love and justice are joined hand in hand in forgiveness as they are in punish- ment. From a non-moral love gifts would come, but they might not be blessings ; and justice without love never could be perfectly just, for love is part of the tribute which justice demands. The OT and NT writers never attempt to reconcile love and justice, because they were not conscious of any contrariety between them (see Mt 6'-- "• "
1231. 32 1815-17. 21-35_ l,]^ g" 7*'-*' 13»- = 15"-3= IV' * IS'""
.2261. 62 . gf Jn 2115-17, Xq. 239 319 gsi, 2 P 3', 1 Jn I'). Of course, imperfection clings to all human re- pentance, because past sin disqualifies even the sincerest penitent for that godly sorrow for sin ' which worketh repentance not to be repented of (2 Co 7'"). Hence the need for the work of Christ and the regenerating influence of the Spirit, by which imperfect repentance is atoned for and made perfect.
2. Justice in man. — If man has been created in the image of God, we should expect to find re- flected in him the same supremacy of the ethical attributes as exists in God. Thus for him also justice or righteousness will be the supreme law of iiis being, obligatory, not through any human con- vention, but in virtue of man's Godlikeness. As supreme, it will be regulative of his whole life, determining his use of his freedom, the outflow of his emotions and thoughts, his activity in all human relations. Justice A\-ill regulate his life Godward, for God has definite claims on man for devotion and service ; and a-s in Christ He has made Himself known as a Father and Saviour, these claims are, for the Christian, raised to a higher sphere of obligation. These are duties which man owes to God, and, when they are withheld, justice is violated. God is robbed when that which is His due is not rendered (Mai 3'). Hence the just_ or righteous (Sikoios) man is represented as walking ' in all the commandments of the Lord blameless (Lk 1"), and of these the first and greatest is, 'Thou shalt love the Lord with all thy heart' (Mt 22^"). Not until we give (iod this whole- hearted love do we give Him His due. We are then 'just before God' ; and from 1 Jn 3"" 4'-'"- =' 5' we learn that only when man responds to God's claim can lie fulfil the obligations of love
JUSTICE
JUSTIFICATION
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and justice to his fellow-men. That man can be just or unjust in relation to God api)ears also from passages in which sin is spoken of as a state of indebtedness — God being the creditor and man the debtor (Mt S^" 6'- 18=^-=^ Lk V^-") ; and from those parables in which God and man are related as Master and servant, or King and subject (Mt 201-16 2133-11 2514-30^ Mk 12i->2).
One characteristic of the NT doctrine of justice, as compared with tlie views current in the Jewish and classical worlds, is a noteworthy enlarge- ment of its sphere. Justice to man as man was a subject of si^eculation among the Stoics, but in tlie popular morality its obligation was ignored and even repudiated. The Jew hated tlie Samaritan (Lk 9^*) and despised the Gentile, witli whom he would not share his privileges (Ac 2P'-3»). Why should they show favour to those whom God had not honoured ? The Greek was bound bjr moral ties to his fellow-citizens, but between him and the barbarians tliere was no moral reciprocity ; if he was conscious of any obligation, it was an obligation to do them all the injury he could. Then again there was the slave class, wlio Avere regarded as incapable of virtue, and, therefore, like the lower animals, outside the ethical sphere. Thus Jew and Gentile alike acknowledged no moral relationship between themselves and the vast majority of the race. It was, therefore, a great step iii advance when Christ proclaimed a universal Kingdom of justice and love, and taught that, since God was the Father of all, they were due to all men, on the ground not of citizenship or nationality, but of humanity and of their common relationship to God (Mt 5«-* 28", Lk 10™-", Jn 3^<^ 1232).