Chapter XIX. God's Justice
1. The unshakable faith of the Jewish people was ever sustained by the consciousness that its God is a God of justice. The conviction that He will not suffer wrong to go unpunished was read into all the stories of the hoary past. The Babylonian form of these legends in common with all ancient folk-lore ascribes human calamity to blind fate or to the caprice of the gods, but the Biblical narratives assume that evil does not befall men undeserved, and therefore always ascribe ruin or death to human transgression. So the Jewish genius beheld in the destruction of Sodom and Gomorrah a divine judgment upon the depraved inhabitants, and derived from it a lesson for the household of Abraham that they should “keep the way of the Lord to do righteousness and justice.”[303] The fundamental principle of Judaism throughout the ages has been the teaching of the patriarch that “the Judge of all the earth cannot act unjustly,”[304] even though the varying events of history force the problem of justice upon the attention of Jeremiah,[305] the Psalmists,[306] the author of the book of Job,[307] and the Talmudical sages.[308] “Righteousness and justice are the foundations of Thy throne”[309]—this is the sum and substance of the religious experience of Israel. At the same time man realizes how far from his grasp is the divine justice: [pg 119] “Thy righteousness is like the mighty mountains; Thy judgments are like the great deep.”[310]
2. The Master-builder of the moral world made justice the supporting pillar of the entire creation. “He is The Rock, His work is perfect, for all His ways are just; a God of faithfulness and without iniquity, just and right is He.”[311] There can be no moral world order without a retributive justice, which leaves no infringement of right unpunished, just as no social order can exist without laws to protect the weak and to enforce general respect. The God of Judaism rules over mankind as Guardian and Vindicator of justice; no wrong escapes His scrutinizing gaze. This fundamental doctrine invested history, of both the individual and the nation, with a moral significance beyond that of any other religious or ethical system.
Whatever practice or sense of justice may exist among the rest of mankind, it is at best a glimpse of that divine righteousness which leads us on and becomes a mighty force compelling us, not only to avoid wrongdoing, but to combat it with all the passion of an indignant soul and eradicate it wherever possible. Though in our daily experience justice may be sadly lacking, we still cling to the moral axiom that God will lead the right to victory and will hurl iniquity into the abyss. As the sages remark in the Midrash: “How could short-sighted and short-lived man venture to assert, ‘All His ways are just,’ were it not for the divine revelation by which the eyes of Moses were opened, so that he could gaze into the very depths of life?”[312] That is, the idea of divine justice is revealed, not in the world as it is, but in the world as it should be, the ideal cosmos which lives in the spirit.
3. It cannot be denied that justice is recognized as a binding force even by peoples on a low cultural plane, and the Deity is generally regarded as the guardian of justice, exactly as in Judaism. This fact is shown by the use of the oath in connection with judicial procedure among many nations. Both Roman jurisprudence and Greek ethics declare justice to be the foundation of the social life. Nevertheless the Jewish ideal of justice cannot be identified with that of the law and the courts. The law is part of the social system of the State, by which the relations of individuals are determined and upheld. The maintenance of this social order, of the status quo, is considered justice by the law, whatever injustice to individuals may result. But the Jewish idea of justice is not reactionary; it owes to the prophets its position as the dominating principle of the world, the peculiar essence of God, and therefore the ultimate ideal of human life. They fought for right with an insistence which vindicated its moral significance forever, and in scathing words of indignation which still burn in the soul they denounced oppression wherever it appeared. The crimes of the mighty against the weak, they held, could not be atoned for by the outward forms of piety. Right and justice are not simply matters for the State and the social order, but belong to God, who defends the cause of the helpless and the homeless, “who executes the judgment of the fatherless and the widow,” “who regardeth not persons, nor taketh bribes.”[313] Iniquity is hateful to Him; it cannot be covered up by pious acts, nor be justified by good ends. “Justice is God's.”[314] Thus every violation of justice, whether from sordid self-seeking or from tender compassion, is a violation of God's cause; and every vindication of justice, every strengthening of the power of right in society, is a triumph of God.
4. Accordingly, the highest principle of ethics in Judaism, the cardinal point in the government of the world, is not love, [pg 121] but justice. Love has the tendency to undermine the right and to effeminize society. Justice, on the other hand, develops the moral capacity of every man; it aims not merely to avoid wrong, but to promote and develop the right for the sake of the perfect state of morality. True justice cannot remain a passive onlooker when the right or liberty of any human being is curtailed, but strains every effort to prevent violence and oppression. It battles for the right, until it has triumphed over every injustice. This practical conception of right can be traced through all Jewish literature and doctrine; through the laws of Moses, to whom is ascribed the maxim: “Let the right have its way, though it bore holes through the rock”,[315] through the flaming words of the prophets;[316] through the Psalmists, who spoke such words as these: “Thou art not a God who hath pleasure in wickedness; evil shall not sojourn with Thee. The arrogant shall not stand in Thy sight; Thou hatest all workers of iniquity.”[317]
Nor does justice stop with the prohibition of evil. The very arm that strikes down the presumptuous transgressor turns to lift up the meek and endow him with strength. Justice becomes a positive power for the right; it becomes Zedakah, righteousness or true benevolence, and aims to readjust the inequalities of life by kindness and love. It engenders that deeper sense of justice which claims the right of the weak to protection by the arm of the strong.
5. Hence comes the truth of Matthew Arnold's striking summary of Israel's Law and Prophets in his “Literature and Dogma,” as “The Power, not ourselves, that maketh for righteousness.” Still, when we trace the development of this central thought in the soul of the Jewish people, we find that it arose from a peculiar mythological conception. The God of Sinai had manifested Himself in the devastating elements of [pg 122] nature—fire, storm, and hail; later, the prophetic genius of Israel saw Him as a moral power who destroyed wickedness by these very phenomena in order that right should prevail. At first the covenant-God of Israel hurls the plagues of heaven upon the hostile Egyptians and Canaanites, the oppressors of His people. Afterward the great prophets speak of the Day of JHVH which would come at the end of days, when God will execute His judgment upon the heathen nations by pouring forth all the terrors of nature upon them. The natural forces of destruction are utilized by the Ruler of heaven as means of moral purification. “For by fire will the Lord contend.”[318]