Biblical Perspective on LGBTQ Inclusion in Justice Systems
The biblical perspective on justice emphasizes God's character as just and righteous, as seen in Psalms 99:4, which states, "The King's strength also loves justice. You do establish equity. You execute justice and righteousness in Jacob" [1]. This understanding of justice is foundational to the concept of justice systems.
In the biblical view, justice is not merely a human construct but is rooted in God's nature. Torrey's Topical Textbook highlights several attributes of God's justice, including being impartial, incorruptible, and unfailing [2]. These characteristics are essential in understanding how justice should be administered.
The Reformed tradition, as represented by Charles Hodge's Systematic Theology, emphasizes that justice involves the judicial infliction of evil on account of guilt. Hodge argues that punishment is a necessary aspect of justice, and it is based on the guilt of the individual [4]. This understanding is crucial in evaluating the role of justice systems in society.
The concept of justice is also closely tied to the idea of righteousness. According to Torrey's Topical Textbook, God's righteousness is described as being "very high," "abundant," and "everlasting" [3]. This righteousness is not limited to God's character but is also expected of humanity, as seen in the biblical emphasis on living a righteous life.
In the context of LGBTQ inclusion in justice systems, the biblical perspective on justice and righteousness must be considered. While the Bible does not directly address modern concepts of LGBTQ inclusion, its teachings on justice and righteousness provide a foundation for evaluating how justice systems should function. John Calvin's Institutes of the Christian Religion notes that justice involves equity and is essential for living together innocently and quietly [5].
The biblical perspective on justice also involves the idea of restoration and reconciliation. As seen in 2 Corinthians 5:18, reconciliation is a key aspect of God's justice, where "all things--all our privileges in this new creation... were given to us: the ministry of reconciliation" [7]. This understanding of justice as restoration and reconciliation can inform how justice systems approach issues related to LGBTQ inclusion.
Ultimately, the biblical perspective on justice emphasizes the importance of upholding God's character and righteousness in justice systems. As Charles Hodge notes, the justice of God demands the punishment of sin, but it is also satisfied through the sacrifice of Christ [6]. This understanding can guide the development of justice systems that are fair, equitable, and just for all individuals, including those in the LGBTQ community.
The biblical emphasis on justice and righteousness remains a cornerstone for evaluating justice systems, including their approach to LGBTQ inclusion. By understanding God's character and the biblical teachings on justice, we can work towards creating justice systems that reflect these values.
Sources
- Psalms “The King’s strength also loves justice. You do establish equity. You execute justice and righteousness in Jacob. -- Psalms 99:4”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Justice of God, The — Is a part of his character -- De 32:4; Isa 45:21. Declared to be Plenteous. -- Job 37:23. Incomparable. -- Job 4:1. Incorruptible. -- De 10:17; 2Ch 19:7. Impartial. -- 2Ch 19:7; Jer 32:19. Unfailing. -- Zep 3:5. Undeviating. -- Job 8:3; 34:12. Without respect of persons. -- Ro 2:11; Col 3:25; 1Pe 1:17. The habitation of his throne. -- Ps 89:14. Not to be sinned against -- Jer 50:7. Denied by the ungodly -- Eze 33:17,20. Exhibited in Forgiving sins. -- 1Jo 1:9. Redemption. -- Ro 3:26. His government. -- Ps 9:4; Jer 9:24. His judgments. -- Ge 18:2”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Righteousness of God, The — Is part of his character -- Ps 7:9; 116:5; 119:137. Described as Very high. -- Ps 71:19. Abundant. -- Ps 48:10. Beyond computation. -- Ps 71:15. Everlasting. -- Ps 119:142. Enduring for ever. -- Ps 111:3. The habitation of his throne. -- Ps 97:2. Christ acknowledged -- Joh 17:25. Christ committed his cause to -- 1Pe 2:23. Angels acknowledge -- Re 16:5. Exhibited in His testimonies. -- Ps 119:138,144. His commandments. -- De 4:8; Ps 119:172. His judgments. -- Ps 19:9; 119:7,62. His word. -- Ps 119:123. His ways. -- Ps 145:17. His acts. -- J”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 104: that the innocent cannot be guilty; and if not guilty he cannot be punished, for punishment is the judicial infliction of evil on account of guilt. As the Church doctrine, while maintaining the perfect sinlessness of Christ, teaches that He bore the guilt of sin, and therefore was regarded and treated as a sinner, that doctrine assumes both an impossibility and an act of injustice. It assumes that God regards things as they are not. He regards the innocent as guilty. This is an impossibility. And if possible for Him to treat the innocent”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 102: of equity and justice, by which they might live together innocently and quietly. And as that exercise in ceremonies properly pertained to the doctrine of piety, inasmuch as it kept the Jewish Church in the worship and religion of God, yet was still distinguishable from piety itself, so the judicial form, though it looked only to the best method of preserving that charity which is enjoined by the eternal law of God, was still something distinct from the precept of love itself. Therefore, as ceremonies might be abrogated without at ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 100: of their salvation perfect through sufferings.” There was a necessity for the sufferings of Christ, and that necessity was not merely governmental, nor for the accumulating moral power over the sinner’s heart, but it arose out of the nature of God. It became Him. It was consonant with his perfections and character, which is the highest conceivable kind of necessity. 5. What the Scriptures teach of the justice of God leads to the same conclusion. Justice is a form of moral excellence. It belongs to the nature of God. It demands the punish”
- 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 5:18: all--Greek, "THE." things--all our privileges in this new creation (Co2 5:14-15). reconciled us--that is, restored us ("the world," Co2 5:19) to His favor by satisfying the claims of justice against us. Our position judicially considered in the eye of the law is altered, not as though the mediation of Christ had made a change in God's character, nor as if the love of God was produced by the mediation of Christ; nay, the mediation and sacrifice of Christ was the provision of God's love, not its moving cause (Rom 8:32). Christ's blood was the ”