Justice is a central theme in both Scripture and society. But when people speak of biblical justice and social justice, they often mean very different things. To understand where these concepts align and where they diverge, we need to examine their roots, starting with the Word of God and then exploring how the modern idea of social justice developed—especially as articulated by the 19th-century Jesuit philosopher Luigi Taparelli.
Biblical Justice in the Old Testament
In the Old Testament, the Hebrew word mishpat encompasses both the legal and moral aspects of justice. It refers not just to court proceedings or verdicts but to a broader vision of what is right, fair, and aligned with God’s character. Mishpat is the act of deciding cases, rendering judgments, and ensuring that people receive what is due to them—whether in terms of punishment or protection. But it’s more than legal fairness; it reflects the very nature of God. Jeremiah 9:24 tells us that God delights in justice. Psalm 89:14 proclaims that righteousness and justice are the foundation of His throne.
Biblical justice, then, is not just something God does—it is who He is. This is why the prophet repeatedly calls Judah and Israel to do justice, love mercy, and walk humbly with God (Micah 6:8). Amos cries out against injustice in the gates, calling for righteousness to roll like a mighty stream. Isaiah 58 reveals that true fasting—true worship—is found not in ritual but in loosening the bonds of oppression, breaking every yoke, and setting the oppressed free. Biblical justice involves standing up for the vulnerable and righting wrongs, ensuring that each person receives what they are due as image-bearers of God.
Biblical Justice in the New Testament
In the New Testament, the Greek term krisis refers to divine judgment. It involves discerning between right and wrong and rendering a just verdict. In Matthew 12, Jesus is described as bringing justice to the nations—not just punishing wrongdoing but upholding righteousness and fairness. Dikaioō, another key Greek term, speaks to being declared righteous or just before God. It captures the idea of living by following God’s commands, reflecting His standards of justice. Luke 7:29 affirms this sense of aligning oneself with God’s righteous decree.
The New Testament doesn’t stop with individual morality. It also recognizes structural dimensions of justice. Colossians 4:1 exhorts masters to grant justice and fairness to their slaves, reminding them that they, too, have a Master in heaven. The term ekdikēsis emphasizes retributive justice—not in a vengeful sense, but as the appropriate response to wrongdoing. In Luke 18:7, Jesus asks whether God will bring justice to His people who cry out to Him day and night. The answer is yes—God sees, hears, and acts to restore what is right.
Although Jesus didn’t speak directly to systemic economic justice, He did address wealth, power, and poverty. In Luke 12, He refuses to intervene in a financial dispute between brothers and instead warns against greed, urging His followers to seek first the kingdom of God. Yet, throughout Scripture, the poor are not ignored. They are remembered, protected, and elevated. From the Law to the Prophets to the teachings of Jesus, there is a consistent call to care for the vulnerable and oppose exploitation. The word “poor” appears 142 times across 138 verses—a clear indication of its importance in the biblical narrative.
The Roots of Social Justice: Taparelli’s Vision
The term "social justice" emerged in the 19th century from religious thinkers seeking to respond to the rapid industrialization and moral confusion of the time. Luigi Taparelli, a Roman Catholic Jesuit, played a central role in popularizing the term. He aimed to rejoin biblical morality with law, drawing heavily from the work of Thomas Aquinas. For Taparelli, justice meant the habitual inclination to give others what they are due, balancing and leveling accounts.
In Taparelli’s framework, social justice is justice between individuals—justice between man and man. He observed that humans are naturally social, forming groups and societies with shared values and goals. These social groups—families, churches, and local communities—are intermediary structures that lie between the individual and the government. Social justice, in this view, encourages these groups to operate within their natural roles, rendering to each member what is due simply by their participation in society.
Taparelli believed that societies should function freely, without government overreach, allowing families, churches, and local organizations to fulfill their God-given roles. However, modern policy often bypasses these institutions, favoring direct government intervention. Welfare programs, for example, are usually created without consideration for how they affect marriage, work, and community life, sometimes doing more harm than good.
Equal by Nature, Unequal by Individuality
Taparelli’s concept of justice treats all human beings equally in terms of rights, as God has made them equal. However, he also recognized that individuals differ in their abilities, skills, and temperaments. Justice, then, must honor both truths: equality in dignity and inequality in individuality. For instance, if two people commit the same crime, justice demands the same judgment for each. However, when it comes to competition for jobs or leadership roles, justice does not require that everyone be treated identically. Instead, it requires that people be judged based on capacity and merit.
The implication is that equality of opportunity should be promoted, but not at the expense of competence. What if someone lacks the opportunity to compete fairly? That’s where questions of fairness, environment, and access become crucial. Taparelli’s vision affirms fairness, rights, accountability, and differentiation.
The Tension in Today’s Conversation
Social justice today often expands far beyond Taparelli’s original framework. Modern usage typically includes the distribution or redistribution of wealth, opportunities, and privileges within a society. But Taparelli never linked social justice to economics. His concern was with the moral and social order—ensuring that justice was practiced within and between social groups, not necessarily how resources were allocated.
This raises essential questions. Should local communities determine what is best for their specific context, or should the government intervene? What does fairness look like in our current context? If we genuinely want to hire based on merit and skill, how do we ensure people have an equal footing? Today’s DEI initiatives, Diversity, Equity, and Inclusion, are the subject of intense debate and scrutiny. Yet, if we truly aim to identify the best candidates for employment or leadership across organizations, as well as political, economic, and public and private sectors, we must confront these tensions directly. Creating a balanced environment that provides meaningful opportunities for all members of our communities is essential if we hope to offer more equitable access to success and truly identify the best candidates for specific roles. Historical examples, from Jackie Robinson breaking the color barrier in Major League Baseball to the women celebrated in Hidden Figures, to the heroic service of the Six Triple Eight Postal Battalion in World War II, and Margaret Thatcher’s rise to British Prime Minister, demonstrate the critical need to reconcile merit with access.
Justice: One Goal, Two Frameworks
Both biblical justice and social justice seek to affirm human dignity and promote what is right. Yet, they differ in foundation and focus. Biblical justice is rooted in God and His moral order—it is eternal, unchanging, and transcendent. Social justice, especially as formulated by Taparelli, emerges from a concern for societal order, balance, and mutual obligation among social groups. It emphasizes structure, duty, and the proper functioning of institutions.
Ultimately, justice—whether biblical or social—is about giving each person what they are due. For believers, the highest expression of justice is found in Christ, who bore the penalty for our sins and offered us the righteousness of God. As we live out that truth, we’re called to seek justice in every sphere—in courts, communities, relationships, and systems. Not justice by emotion or political momentum, but justice that aligns with God’s heart and honors the image of God in others.