Injustice is rampant in today’s world, and much blame is wrongly placed on God. Yet, the Bible teaches a heartwarming truth​—that “Jehovah loves justice.” (Psalm 37:28) In this section we will learn how he has proved those words true, offering hope to all mankind.

1, 2. (a) What gross injustices did Joseph experience? (b) How did Jehovah correct the injustices?

IT WAS a gross injustice. The handsome young man had committed no crime, yet he found himself confined in a dungeon, falsely accused of attempted rape. But this was not his first encounter with injustice. Years earlier, at the age of 17, this young man, Joseph, had been betrayed by his own brothers, who had nearly murdered him. He had then been sold into slavery in a foreign land. There he had refused the advances of his master’s wife. The spurned woman framed the false accusation, and that was how he came to be in custody. Sadly, there seemed to be no one to intercede for Joseph.

² However, the God who “loves righteousness and justice” was watching. (Psalm 33:5) Jehovah acted to correct the injustices, maneuvering events so that Joseph was finally released. More than that, Joseph​—the man who had been cast into prison—​was eventually placed in a position of great responsibility and extraordinary honor. (Genesis 40:15; 41:41-43; Psalm 105:17, 18) In the end, Joseph was vindicated, and he used his lofty position to further God’s purpose.​—Genesis 45:5-8.

3. Why is it not surprising that we all want to be treated in a just manner?

³ Such an account speaks to our heart, does it not? Who of us has not seen injustice or been a victim of it? Indeed, we all yearn to be treated in a just, fair manner. This is not surprising, since Jehovah bestowed upon us qualities that reflect his own personality, and justice is one of his principal attributes. (Genesis 1:27) To know Jehovah well, we need to understand his sense of justice. We can thus come to appreciate his wonderful ways even more and be moved to draw closer to him.

What Is Justice?

4. From a human standpoint, how is justice often understood?

⁴ From a human standpoint, justice is often understood to be nothing more than the fair application of the rules of law. The book Right and Reason​—Ethics in Theory and Practice says that “justice is connected with law, obligation, rights, and duties, and measures out its awards according to equality or merit.” Jehovah’s justice, however, involves more than the cold application of regulations out of a sense of duty or obligation.

5, 6. (a) What is the meaning of the original-language words rendered “justice”? (b) What does it mean that God is just?

⁵ The breadth and depth of Jehovah’s justice can better be understood by considering the original-language words used in the Bible. In the Hebrew Scriptures, three principal words are involved. The word most often rendered “justice” may also be rendered “what is right.” (Genesis 18:25) The other two words are usually rendered “righteousness.” In the Christian Greek Scriptures, the word translated “righteousness” is defined as the “quality of being right or just.” Basically, then, righteousness and justice are closely related.​—Amos 5:24.

⁶ Hence, when the Bible says that God is just, it is telling us that he does what is right and fair and that he does so consistently, without partiality. (Romans 2:11) Really, it is inconceivable that he would act otherwise. Faithful Elihu stated: “It is unthinkable for the true God to act wickedly, for the Almighty to do wrong!” (Job 34:10) Indeed, it is impossible for Jehovah to act unjustly. Why? For two important reasons.

7, 8. (a) Why is Jehovah incapable of acting unjustly? (b) What moves Jehovah to be righteous, or just, in his dealings?

⁷ First, he is holy. As we noted in Chapter 3, Jehovah is infinitely pure and upright. Therefore, he is incapable of acting unrighteously, or unjustly. Consider what that means. The holiness of our heavenly Father gives us every reason to trust that he will never mistreat his children. Jesus had such confidence. On the final night of his earthly life, he prayed: “Holy Father, watch over them [the disciples] on account of your own name.” (John 17:11) “Holy Father”​—in the Scriptures, that form of address applies to Jehovah alone. This is fitting, for no human father can compare with Him in holiness. Jesus had complete faith that his disciples would be safe in the hands of the Father, who is absolutely pure and clean and entirely separated from all sinfulness.​—Matthew 23:9.

⁸ Second, unselfish love is intrinsic to God’s very nature. Such love moves him to be righteous, or just, in his dealings with others. But injustice in its many forms​—including racism, discrimination, and partiality—​often springs from greed and selfishness, the opposites of love. Regarding the God of love, the Bible assures us: “Jehovah is righteous; he loves righteous acts.” (Psalm 11:7) Jehovah says of himself: “I, Jehovah, love justice.” (Isaiah 61:8) Is it not comforting to know that our God takes delight in doing what is right, or just?​—Jeremiah 9:24.

Mercy and Jehovah’s Perfect Justice

9-11. (a) What connection is there between Jehovah’s justice and his mercy? (b) How is Jehovah’s justice as well as his mercy evident in the way he deals with sinful humans?

⁹ Jehovah’s justice, like every other facet of his matchless personality, is perfect, not lacking in anything. Extolling Jehovah, Moses wrote: “The Rock, perfect is his activity, for all his ways are justice. A God of faithfulness who is never unjust; righteous and upright is he.” (Deuteronomy 32:3, 4) Every expression of Jehovah’s justice is flawless​—never too lenient, never too harsh.

¹⁰ There is a close connection between Jehovah’s justice and his mercy. Psalm 116:5 says: “Jehovah is compassionate and righteous [“just,” The New American Bible]; our God is merciful.” Yes, Jehovah is both just and merciful. The two traits are not at odds. His exercising of mercy is not a watering down of his justice, as if his justice would otherwise be too severe. Rather, the two qualities are often expressed by him at the same time, even in the same act. Consider an example.

¹¹ All humans are by inheritance sinful and thus deserving of sin’s penalty​—death. (Romans 5:12) But Jehovah finds no pleasure in the death of sinners. He is “a God ready to forgive, compassionate and merciful.” (Nehemiah 9:17) Still, because he is holy, he cannot condone unrighteousness. How, then, could he show mercy to inherently sinful humans? The answer is found in one of the most precious truths of God’s Word: Jehovah’s provision of a ransom for mankind’s salvation. In Chapter 14 we will learn more about this loving arrangement. It is at once profoundly just and supremely merciful. By means of it, Jehovah can express tender mercy toward repentant sinners while maintaining his standards of perfect justice.​—Romans 3:21-26.

Jehovah’s Justice Is Heartwarming

12, 13. (a) Why does Jehovah’s justice draw us to him? (b) What conclusion did David reach regarding Jehovah’s justice, and how can this comfort us?

¹² Jehovah’s justice is, not a cold quality that repels us, but an endearing quality that draws us to him. The Bible clearly describes the compassionate nature of Jehovah’s justice, or righteousness. Let us consider some of the heartwarming ways that Jehovah exercises his justice.

¹³ Jehovah’s perfect justice moves him to show faithfulness and loyalty toward his servants. The psalmist David came to appreciate firsthand this facet of Jehovah’s justice. From his own experience and from his study of God’s ways, what conclusion did David reach? He declared: “Jehovah loves justice, and he will not abandon his loyal ones. They will always be guarded.” (Psalm 37:28) What comforting assurance! Our God will never for one moment abandon those who are loyal to him. We can therefore count on his closeness and his loving care. His justice guarantees this!​—Proverbs 2:7, 8.

14. How is Jehovah’s concern for disadvantaged ones evident in the Law he gave to Israel?

¹⁴ Divine justice is sensitive to the needs of the afflicted. Jehovah’s concern for disadvantaged ones is evident in the Law he gave to Israel. For example, the Law made special provisions to ensure that orphans and widows were cared for. (Deuteronomy 24:17-21) Recognizing how difficult life could be for such families, Jehovah himself became their fatherly Judge and Protector, the one who “executes justice for the fatherless child and the widow.”a (Deuteronomy 10:18; Psalm 68:5) Jehovah warned the Israelites that if they victimized defenseless women and children, he would unfailingly hear the outcry of such ones. He stated: “My anger will blaze.” (Exodus 22:22-24) While anger is not one of Jehovah’s dominant qualities, he is provoked to righteous indignation by deliberate acts of injustice, especially when the victims are the lowly and the helpless.​—Psalm 103:6.

15, 16. What is a truly remarkable evidence of Jehovah’s impartiality?

¹⁵ Jehovah also assures us that he “treats none with partiality and does not accept a bribe.” (Deuteronomy 10:17) Unlike many humans with power or influence, Jehovah is not swayed by material wealth or outward appearance. He is completely free from bias or favoritism. Consider a truly remarkable evidence of Jehovah’s impartiality. The opportunity of becoming his true worshippers, with endless life in view, is not restricted to an elite few. Rather, “in every nation the man who fears him and does what is right is acceptable to him.” (Acts 10:34, 35) This marvelous prospect is open to all regardless of their social standing, the color of their skin, or the country in which they live. Is that not true justice at its very best?

¹⁶ There is another aspect of Jehovah’s perfect justice that merits our consideration and respect: the way he deals with transgressors of his righteous standards.

No Exemption From Punishment

17. Explain why the inequities in this world in no way impugn Jehovah’s justice.

¹⁷ Some may wonder: ‘Since Jehovah does not condone unrighteousness, how can we account for the unjust suffering and the corrupt practices that are all too common in today’s world?’ Such inequities in no way impugn Jehovah’s justice. The many injustices in this wicked world are a consequence of the sin that humans have inherited from Adam. In a world where imperfect humans have chosen their own sinful ways, injustices abound​—but not for long.​—Deuteronomy 32:5.

18, 19. What shows that Jehovah will not forever tolerate those who deliberately violate his righteous laws?

¹⁸ While Jehovah shows great mercy toward those who draw near to him in sincerity, he will not forever tolerate a situation that brings reproach upon his holy name. (Psalm 74:10, 22, 23) The God of justice is not one to be mocked; he will not shield willful sinners from the adverse judgment their course deserves. Jehovah is “a God merciful and compassionate, slow to anger and abundant in loyal love and truth, . . . but he will by no means leave the guilty unpunished.” (Exodus 34:6, 7) True to these words, Jehovah has at times found it necessary to execute judgment upon those who deliberately violate his righteous laws.

¹⁹ Take, for example, God’s dealings with ancient Israel. Even when settled in the Promised Land, the Israelites repeatedly lapsed into unfaithfulness. Though their corrupt ways made Jehovah “feel hurt,” he did not immediately cast them off. (Psalm 78:38-41) Rather, he mercifully extended opportunities for them to change their course. He pleaded: “I take no pleasure in the death of the wicked, but rather that someone wicked changes his way and keeps living. Turn back, turn back from your bad ways, for why should you die, O house of Israel?” (Ezekiel 33:11) Viewing life as precious, Jehovah repeatedly sent his prophets so that the Israelites might turn back from their bad ways. But, by and large, the hardhearted people refused to listen and repent. Finally, for the sake of his holy name and all that it stands for, Jehovah gave them into the hands of their enemies.​—Nehemiah 9:26-30.

20. (a) Jehovah’s dealings with Israel teach us what about him? (b) Why is it fitting that the lion is associated with God’s presence and throne?

²⁰ Jehovah’s dealings with Israel teach us much about him. We learn that his all-seeing eyes take note of unrighteousness and that he is deeply affected by what he sees. (Proverbs 15:3) It is also reassuring to know that he seeks to show mercy if there is a basis for doing so. In addition, we learn that his justice is never hasty. Because of Jehovah’s patience, many people wrongly conclude that he will never execute judgment against the wicked. But that is far from the truth, for God’s dealings with Israel also teach us that divine patience has limits. Jehovah is firm for righteousness. Unlike humans, who often shrink back from exercising justice, he never lacks the courage to stand up for what is right. Fittingly, the lion as a symbol of courageous justice is associated with God’s presence and throne.b (Ezekiel 1:10; Revelation 4:7) We can thus be sure that he will fulfill his promise to rid this earth of injustice. Yes, his way of judging can be summed up as follows: firmness where necessary, mercy wherever possible.​—2 Peter 3:9.

Drawing Close to the God of Justice

21. When we meditate on how Jehovah exercises justice, in what way should we think of him, and why?

²¹ When we meditate on how Jehovah exercises justice, we should not think of him as a cold, stern judge concerned only with passing judgment on wrongdoers. Instead, we should think of him as a loving but firm Father who always deals with his children in the best possible way. As a just, or righteous, Father, Jehovah balances firmness for what is right with tender compassion toward his earthly children, who need his help and forgiveness.​—Psalm 103:10, 13.

22. Guided by his justice, Jehovah has made it possible for us to have what prospect, and why does he deal with us in this way?

²² How thankful we can be that divine justice involves much more than passing sentence on wrongdoers! Guided by his justice, Jehovah has made it possible for us to have a truly thrilling prospect​—perfect, endless life in a world where “righteousness is to dwell.” (2 Peter 3:13) Our God deals with us in this way because his justice seeks to save rather than to condemn. Truly, a better understanding of the scope of Jehovah’s justice draws us to him! In the following chapters, we will take a closer look at how Jehovah expresses this sterling quality.

1. How may we be affected by instances of injustice?

AN ELDERLY widow is swindled out of her life savings. A helpless infant is abandoned by a coldhearted parent. A man is imprisoned for a crime he did not commit. How do you react to these scenarios? Likely, each one disturbs you, and understandably so. We humans have a strong sense of right and wrong. When an injustice is committed, we are incensed. We want the victim to be compensated and the offender brought to justice. If this does not happen, we may wonder: ‘Does God see what is happening? Why does he not act?’

2. How did Habakkuk react to injustice, and why did Jehovah not censure him for this?

² Throughout history, faithful servants of Jehovah have asked similar questions. For example, the prophet Habakkuk prayed to God: “Why do you make me watch such terrible injustice? Why do you allow violence, lawlessness, crime, and cruelty to spread everywhere?” (Habakkuk 1:3, Contemporary English Version) Jehovah did not censure Habakkuk for his candid inquiry, for He is the one who instilled in humans the very concept of justice. Yes, Jehovah has blessed us with a small measure of his profound sense of justice.

Jehovah Hates Injustice

3. Why can it be said that Jehovah is more aware of injustice than we are?

³ Jehovah is not oblivious to injustice. He sees what is going on. Regarding Noah’s day, the Bible tells us: “Jehovah saw that man’s wickedness was great on the earth and that every inclination of the thoughts of his heart was only bad all the time.” (Genesis 6:5) Consider the implications of that statement. Often, our perception of injustice is based on a few incidents that we have either heard about or personally encountered. In contrast, Jehovah is aware of injustice on a global scale. He sees it all! More than that, he can discern the inclinations of the heart​—the debased thinking behind unjust acts.​—Jeremiah 17:10.

4, 5. (a) How does the Bible show that Jehovah cares for those who have been treated unjustly? (b) How has Jehovah himself been touched by injustice?

⁴ But Jehovah does more than simply take note of injustice. He also cares about those who have been victimized by it. When his people were cruelly treated by enemy nations, Jehovah was distressed “over their groaning caused by those who oppressed them and those who were treating them abusively.” (Judges 2:18) Perhaps you have observed that the more some people see injustice, the more they become calloused to it. Not so with Jehovah! He has seen injustice in its entire scope for some 6,000 years, yet he has not wavered in his hatred for it. Rather, the Bible assures us that such things as “a lying tongue,” “hands that shed innocent blood,” and “a false witness who lies with every breath” are detestable to him.​—Proverbs 6:16-19.

⁵ Consider, too, Jehovah’s strong criticism of the unjust leaders in Israel. “Should you not know what is just?” he inspired his prophet to ask them. After describing in graphic terms their abuse of power, Jehovah foretold the outcome for these corrupt men: “They will call to Jehovah for help, but he will not answer them. He will hide his face from them at that time, because of their wicked deeds.” (Micah 3:1-4) What an aversion Jehovah has to injustice! Why, he himself has experienced it firsthand! For thousands of years, Satan has been unjustly taunting him. (Proverbs 27:11) Furthermore, Jehovah was touched by the most horrendous act of injustice when his Son, who “committed no sin,” was executed as a criminal. (1 Peter 2:22; Isaiah 53:9) Clearly, Jehovah is neither oblivious of nor indifferent to the plight of those who suffer injustice.

6. How might we react when faced with injustice, and why?

⁶ Yet, when we observe injustice​—or when we ourselves become victims of unfair treatment—​it is only natural for us to react strongly. We are made in God’s image, and injustice is diametrically opposed to all that Jehovah stands for. (Genesis 1:27) Why, then, does God allow injustice?

The Important Issue

7. Describe how Jehovah’s name and way of ruling were challenged.

⁷ The answer to this question is related to an important issue. As we have seen, the Creator has the right to rule over the earth and all those dwelling in it. (Psalm 24:1; Revelation 4:11) Early in human history, though, Jehovah’s good name was slandered and his way of ruling was challenged. How did this come about? Jehovah commanded the first man, Adam, not to eat from a certain tree in the garden that was his Paradise home. And if he disobeyed? “You will certainly die,” God told him. (Genesis 2:17) God’s command worked no hardship on Adam or his wife, Eve. Nevertheless, Satan convinced Eve that God was being unduly restrictive. What if she did eat from the tree? Satan told Eve outright: “You certainly will not die. For God knows that in the very day you eat from it, your eyes will be opened and you will be like God, knowing good and bad.”​—Genesis 3:1-5.

8. (a) What did Satan imply by his statements to Eve? (b) What did Satan challenge with regard to God’s name and sovereignty?

⁸ In this statement Satan implied not only that Jehovah had withheld crucial information from Eve but also that He had lied to her. The Tempter got Eve to question the kind of Person represented by the name Jehovah. Satan thereby brought great reproach on God’s name. He also attacked Jehovah’s sovereignty, or way of ruling. Satan was careful not to question the fact of God’s sovereignty. But he did challenge the rightfulness, deservedness, and righteousness of it. In other words, he maintained that Jehovah was not exercising his rulership in a righteous way and in the best interests of His subjects.

9. (a) For Adam and Eve, what was the consequence of disobedience, and what vital questions did this raise? (b) Why did Jehovah not simply destroy the rebels?

⁹ Subsequently, both Adam and Eve disobeyed Jehovah by eating from the forbidden tree. Their disobedience put them in line to receive the punishment of death, just as God had decreed. Satan’s lie raised some vital questions. Does Jehovah truly have the right to rule mankind, or should man rule himself? Does Jehovah exercise his sovereignty in the best possible way? Jehovah could have used his almighty power to destroy the rebels right then and there. But the questions raised pertained, not to God’s power, but to his name, which involves his way of ruling. So eliminating Adam, Eve, and Satan would not have affirmed the righteousness of God’s rule. If anything, it might have called his rulership into question even further. The only way to determine whether humans could successfully rule themselves, independent of God, was to let time pass.

10. What has history revealed regarding human rule?

¹⁰ What has the passing of time revealed? Throughout the millenniums, people have experimented with many forms of government, including autocracy, democracy, socialism, and communism. The sum total of them all is epitomized in the Bible’s frank comment: “Man has dominated man to his harm.” (Ecclesiastes 8:9) With good reason, the prophet Jeremiah stated: “I well know, O Jehovah, that man’s way does not belong to him. It does not belong to man who is walking even to direct his step.”​—Jeremiah 10:23.

11. Why did Jehovah let the human race be subjected to suffering?

¹¹ Jehovah knew from the beginning that mankind’s independence, or self-rule, would result in much suffering. Was it unjust of him, then, to allow the inevitable to run its course? Not at all! To illustrate: Suppose you have a child who needs surgery to cure a life-threatening ailment. You realize that the operation will cause your child a degree of suffering, and this deeply grieves you. At the same time, you know that the procedure will enable your child to enjoy better health later in life. Similarly, God knew​—and even foretold—​that his allowance of human rule would bring along with it a measure of pain and suffering. (Genesis 3:16-19) But he also knew that lasting and meaningful relief would be possible only if he allowed all mankind to see the bad fruitage produced by rebellion. In this way the issue could be settled permanently, for all eternity.

The Issue of Man’s Integrity

12. As illustrated in Job’s case, what accusation has Satan brought against humans?

¹² There is another aspect of this matter. In challenging the rightfulness and righteousness of God’s rule, not only has Satan slandered Jehovah with regard to His sovereignty and name but he has also slandered God’s servants concerning their integrity. Note, for example, what Satan said to Jehovah regarding the righteous man Job: “Have you not put up a protective hedge around him and his house and everything he has? You have blessed the work of his hands, and his livestock has spread out in the land. But, for a change, stretch out your hand and strike everything he has, and he will surely curse you to your very face.”​—Job 1:10, 11.

13. What did Satan imply by his accusations regarding Job, and how does this involve all humans?

¹³ Satan contended that Jehovah was using His protective power to buy Job’s devotion. In turn, this implied that Job’s integrity was a mere sham, that he worshipped God only for what he could get in return. Satan asserted that if Job was deprived of God’s blessing, even that man would curse his Creator. Satan knew that Job was outstanding in being “an upright man of integrity, fearing God and shunning what is bad.”a So if Satan could break Job’s integrity, what would that say for the rest of mankind? Thus Satan was really calling into question the loyalty of all of those who want to serve God. Indeed, broadening the issue, Satan said to Jehovah: “A man will give everything that he has for his life.”​—Job 1:8; 2:4.

14. What has history shown regarding Satan’s accusation against humans?

¹⁴ History has shown that many, like Job, have remained loyal to Jehovah in the face of trial​—contrary to Satan’s claim. They have made Jehovah’s heart glad by their faithful course, and this has given Jehovah a reply to Satan’s boastful taunt that humans will stop serving God when they are subjected to hardship. (Hebrews 11:4-38) Yes, righthearted ones have refused to turn their backs on God. Even when perplexed by the most distressing situations, they have relied all the more on Jehovah to give them the strength to endure.​—2 Corinthians 4:7-10.

15. What question might arise concerning God’s past and future judgments?

¹⁵ But Jehovah’s exercise of justice involves more than the issues of sovereignty and man’s integrity. The Bible provides us with a record of Jehovah’s judgments in relation to individuals and even entire nations. It also contains prophecies of judgments he will render in the future. Why can we be confident that Jehovah has been and will be righteous in his judgments?

Why God’s Justice Is Superior

16, 17. What examples show that humans have a limited perspective when it comes to true justice?

¹⁶ Concerning Jehovah, it can rightly be said: “All his ways are justice.” (Deuteronomy 32:4) None of us can make such a claim about ourselves, for so often our limited perspective clouds our perception of what is right. For example, consider Abraham. He pleaded with Jehovah concerning the destruction of Sodom​—despite the rampant wickedness there. He asked Jehovah: “Will you really sweep away the righteous with the wicked?” (Genesis 18:23-33) Of course, the answer was no. It was only when righteous Lot and his daughters arrived safely at the city of Zoar that Jehovah “made it rain sulfur and fire on Sodom.” (Genesis 19:22-24) In contrast, Jonah became “hot with anger” when God extended mercy to the people of Nineveh. Since Jonah had already announced their destruction, he would have been content to see them exterminated​—regardless of their heartfelt repentance.​—Jonah 3:10–4:1.

¹⁷ Jehovah reassured Abraham that His exercise of justice includes not only destroying the wicked but also saving the righteous. On the other hand, Jonah had to learn that Jehovah is merciful. If the wicked change their ways, he is “ready to forgive.” (Psalm 86:5) Unlike some insecure humans, Jehovah does not administer adverse judgment simply to make a statement about his power, nor does he withhold compassion out of fear that he will be viewed as weak. His way is to show mercy whenever there is a basis for it.​—Isaiah 55:7; Ezekiel 18:23.

18. Show from the Bible that Jehovah does not act on mere sentiment.

¹⁸ However, Jehovah is not blinded by mere sentiment. When his people became steeped in idolatry, Jehovah firmly declared: “I will judge you according to your ways and call you to account for all your detestable deeds. My eye will not feel sorry for you; nor will I feel compassion, for I will bring upon you the results of your own ways.” (Ezekiel 7:3, 4) So when humans are hardened in their course, Jehovah judges accordingly. But his judgment is based on solid evidence. Thus, when a loud outcry reached his ears regarding Sodom and Gomorrah, Jehovah stated: “I will go down to see whether they are acting according to the outcry that has reached me.” (Genesis 18:20, 21) How thankful we can be that Jehovah is not like many humans who jump to conclusions before hearing all the facts! Truly, Jehovah is as the Bible depicts him, “a God of faithfulness who is never unjust.”​—Deuteronomy 32:4.

Have Confidence in Jehovah’s Justice

19. What can we do if we have perplexing questions about Jehovah’s exercise of justice?

¹⁹ The Bible does not address every question regarding Jehovah’s actions in the past; nor does it provide every detail about how Jehovah will render judgment concerning individuals and groups in the future. When we are puzzled by accounts or prophecies in the Bible where such detail is lacking, we can display the same loyalty as did the prophet Micah, who wrote: “I will show a waiting attitude for the God of my salvation.”​—Micah 7:7.

20, 21. Why can we be confident that Jehovah will always do what is right?

²⁰ We can be confident that in every situation, Jehovah will do what is right. Even when injustices are seemingly ignored by man, Jehovah promises: “Vengeance is mine; I will repay.” (Romans 12:19) If we show a waiting attitude, we will echo the firm conviction expressed by the apostle Paul: “Is there injustice with God? Certainly not!”​—Romans 9:14.

²¹ In the meantime, we live in “critical times hard to deal with.” (2 Timothy 3:1) Injustice and “acts of oppression” have resulted in many cruel abuses. (Ecclesiastes 4:1) However, Jehovah has not changed. He still hates injustice, and he cares deeply for those who are victims of it. If we remain loyal to Jehovah and his sovereignty, he will give us the strength to endure until the appointed time when he will correct all injustices under his Kingdom rule.​—1 Peter 5:6, 7.

1, 2. Why do many people have little regard for law, yet how may we come to feel about God’s laws?

“LAW is a bottomless pit, it . . . devours everything.” That statement appeared in a book published back in 1712. Its author decried a legal system in which lawsuits sometimes dragged through the courts for years, bankrupting those seeking justice. In many lands, legal and judicial systems are so complex, so rife with injustice, prejudice, and inconsistencies, that contempt for law has become widespread.

² By way of contrast, consider these words written some 2,700 years ago: “How I do love your law!” (Psalm 119:97) Why did the psalmist feel so strongly? Because the law he praised originated, not with any secular government, but with Jehovah God. As you study Jehovah’s laws, you may come to feel more and more as the psalmist did. Such a study will give you insight into the greatest judicial mind in the universe.

The Supreme Lawgiver

3, 4. In what ways has Jehovah proved to be Lawgiver?

³ “There is only one who is Lawgiver and Judge,” the Bible tells us. (James 4:12) Indeed, Jehovah is the only true Lawgiver. Even the movements of the heavenly bodies are governed by his “celestial laws.” (Job 38:33, The New Jerusalem Bible) Jehovah’s myriads of holy angels are likewise governed by divine law, for they are organized into definite ranks and serve under Jehovah’s command as his ministers.​—Psalm 104:4; Hebrews 1:7, 14.

⁴ Jehovah has given laws to mankind as well. Each of us has a conscience, a reflection of Jehovah’s sense of justice. A kind of internal law, the conscience can help us to distinguish right from wrong. (Romans 2:14) Our first parents were blessed with a perfect conscience, so they needed but a few laws. (Genesis 2:15-17) Imperfect man, however, needs more laws to guide him in the doing of God’s will. Such patriarchs as Noah, Abraham, and Jacob received laws from Jehovah God and transmitted these to their families. (Genesis 6:22; 9:3-6; 18:19; 26:4, 5) Jehovah became a Lawgiver in an unprecedented way when he gave the nation of Israel a Law code by means of Moses. This legal code offers us extensive insight into Jehovah’s sense of justice.

The Mosaic Law​—An Overview

5. Was the Mosaic Law an unwieldy, complex set of laws, and why do you so answer?

⁵ Many seem to think that the Mosaic Law was an unwieldy, complex set of laws. Such a notion is far from the truth. There are over 600 laws in the entire code. That may sound like a lot, but just think: By the end of the 20th century, the federal laws of the United States filled over 150,000 pages of legal books. Every two years some 600 more laws are added! So in terms of sheer volume, the mountain of human laws dwarfs the Mosaic Law. Yet, God’s Law governed the Israelites in areas of life that modern laws do not even begin to touch. Consider an overview.

6, 7. (a) What differentiates the Mosaic Law from any other law code, and what is that Law’s greatest commandment? (b) How could the Israelites show their acceptance of Jehovah’s sovereignty?

⁶ The Law exalted Jehovah’s sovereignty. Thus, the Mosaic Law is beyond comparison with any other law code. The greatest of its laws was this: “Listen, O Israel: Jehovah our God is one Jehovah. You must love Jehovah your God with all your heart and all your soul and all your strength.” How were God’s people to express love for him? They were to serve him, submitting to his sovereignty.​—Deuteronomy 6:4, 5; 11:13.

⁷ Each Israelite showed his acceptance of Jehovah’s sovereignty by submitting to those placed in authority over him. Parents, chieftains, judges, priests and, eventually, the king all represented divine authority. Jehovah viewed any rebellion against those in authority as rebellion against him. On the other hand, those in authority risked Jehovah’s wrath if they dealt unjustly or arrogantly with his people. (Exodus 20:12; 22:28; Deuteronomy 1:16, 17; 17:8-20; 19:16, 17) Both sides were thus responsible for upholding God’s sovereignty.

8. How did the Law uphold Jehovah’s standard of holiness?

⁸ The Law upheld Jehovah’s standard of holiness. The words “holy” and “holiness” occur over 280 times in the Mosaic Law. The Law helped God’s people to distinguish between what was clean and unclean, pure and impure, citing about 70 different things that could render an Israelite ceremonially unclean. These laws touched on physical hygiene, diet, and even waste disposal. Such laws provided remarkable health benefits.a But they had a higher purpose​—that of keeping the people in Jehovah’s favor, separate from the sinful practices of the debased nations surrounding them. Consider an example.

9, 10. The Law covenant included what statutes regarding sexual relations and childbirth, and what benefits did such laws provide?

⁹ Statutes of the Law covenant stated that sexual relations​—even among married people—​and childbirth brought on a period of uncleanness. (Leviticus 12:2-4; 15:16-18) Such statutes did not denigrate these clean gifts from God. (Genesis 1:28; 2:18-25) Rather, those laws upheld Jehovah’s holiness, keeping his worshippers free from contamination. It is noteworthy that the nations surrounding Israel tended to mix worship with sex and fertility rites. Canaanite religion included male and female prostitution. Degradation of the worst sort resulted and spread. In contrast, the Law made the worship of Jehovah entirely separate from sexual matters.b There were other benefits too.

¹⁰ Those laws served to teach a vital truth.c How, after all, is the stain of Adam’s sin transmitted from one generation to the next? Is it not through sexual relations and childbirth? (Romans 5:12) Yes, God’s Law reminded his people of the ever-present reality of sin. All of us, in fact, are born in sin. (Psalm 51:5) We need forgiveness and redemption in order to draw close to our holy God.

11, 12. (a) The Law advocated what vital principle of justice? (b) What safeguards against the perversion of justice did the Law include?

¹¹ The Law upheld Jehovah’s perfect justice. The Mosaic Law advocated the principle of equivalence, or balance, in matters of justice. Thus, the Law stated: “Life will be for life, eye for eye, tooth for tooth, hand for hand, foot for foot.” (Deuteronomy 19:21) In criminal cases, then, the punishment had to fit the crime. This aspect of divine justice permeated the Law and to this day is essential to understanding the ransom sacrifice of Christ Jesus, as Chapter 14 will show.​—1 Timothy 2:5, 6.

¹² The Law also included safeguards against the perversion of justice. For instance, at least two witnesses were required in order to establish the validity of an accusation. The penalty for perjury was severe. (Deuteronomy 19:15, 18, 19) Corruption and bribery were also strictly forbidden. (Exodus 23:8; Deuteronomy 27:25) Even in their business practices, God’s people had to uphold Jehovah’s lofty standard of justice. (Leviticus 19:35, 36; Deuteronomy 23:19, 20) That noble and just legal code was a great blessing to Israel!

Laws That Highlight Judicial Mercy and Fair Treatment

13, 14. How did the Law promote the fair and just treatment of a thief and his victim?

¹³ Was the Mosaic Law a rigid, unmerciful body of rules? Far from it! King David was inspired to write: “The law of Jehovah is perfect.” (Psalm 19:7) As he well knew, the Law promoted mercy and fair treatment. How did it do so?

¹⁴ In some lands today, the law seems to show more leniency and favor to the criminals than it does concern for the victims. For instance, thieves may spend time in prison. Meanwhile, the victims may still be without their goods, yet they have to pay the taxes that house and feed such criminals. In ancient Israel, there were no prisons as we know them today. There were strict limits regarding the severity of punishments. (Deuteronomy 25:1-3) A thief had to compensate the victim for what had been stolen. In addition, the thief had to make further payment. How much? It varied. Evidently, the judges were given latitude to weigh a number of factors, such as the sinner’s repentance. That would explain why the compensation required from a thief according to Leviticus 6:1-7 is far less than that specified at Exodus 22:7.

15. How did the Law ensure both mercy and justice in the case of one who killed a person by accident?

¹⁵ The Law mercifully acknowledged that not all wrongs are deliberate. For example, when a man killed someone by accident, he did not have to pay life for life if he took the right action by fleeing to one of the cities of refuge scattered throughout Israel. After qualified judges examined his case, he had to reside in the city of refuge until the death of the high priest. Then he would be free to live wherever he chose. Thus he benefited from divine mercy. At the same time, this law emphasized the great value of human life.​—Numbers 15:30, 31; 35:12-25.

16. How did the Law safeguard certain personal rights?

¹⁶ The Law safeguarded personal rights. Consider the ways in which it protected those in debt. The Law forbade entry into a debtor’s home to seize property as security for a loan. Rather, a creditor had to remain outside and allow the debtor to bring the security to him. Thus a man’s home was held inviolate. If the creditor took the debtor’s outer garment as a pledge, he had to return it by nightfall, for the debtor likely needed it to keep warm at night.​—Deuteronomy 24:10-14.

17, 18. In matters involving warfare, how were the Israelites different from other nations, and why?

¹⁷ Even warfare was regulated under the Law. God’s people were to wage war, not to satisfy a mere lust for power or conquest, but to act as God’s agents in “Wars of Jehovah.” (Numbers 21:14) In many cases, the Israelites had to offer terms of surrender first. If a city rejected the offer, then Israel could besiege it​—but according to God’s rules. Unlike many soldiers throughout history, men in Israel’s army were not allowed to rape women or engage in wanton slaughter. They were even to respect the environment, not felling the enemy’s fruit trees.d Other armies had no such restrictions.​—Deuteronomy 20:10-15, 19, 20; 21:10-13.

¹⁸ Do you shudder to hear that in some lands mere children are being trained as soldiers? In ancient Israel, no man under 20 years of age was inducted into the army. (Numbers 1:2, 3) Even an adult male was exempt if he suffered from undue fear. A newly married man was exempt for a full year so that before embarking upon such hazardous service, he might see an heir born. In this way, the Law explained, the young husband would be able to “stay at home and bring joy to his wife.”​—Deuteronomy 20:5, 6, 8; 24:5.

19. What provisions did the Law include for the protection of women, children, families, widows, and orphans?

¹⁹ The Law also protected women, children, and families, providing for them. It commanded parents to give their children constant attention and instruction in spiritual things. (Deuteronomy 6:6, 7) It forbade all forms of incest, under penalty of death. (Leviticus, chapter 18) It likewise forbade adultery, which so often breaks up families and destroys their security and dignity. The Law provided for widows and orphans and in the strongest possible terms forbade the mistreatment of them.​—Exodus 20:14; 22:22-24.

20, 21. (a) Why did the Mosaic Law allow for polygamy among the Israelites? (b) In the matter of divorce, why did the Law differ from the standard that Jesus later restored?

²⁰ In this connection, however, some might wonder, ‘Why did the Law allow for polygamy?’ (Deuteronomy 21:15-17) We need to consider such laws within the context of the times. Those who judge the Mosaic Law from the perspective of modern times and cultures are bound to misunderstand it. (Proverbs 18:13) Jehovah’s standard, set way back in Eden, made marriage a lasting union between one husband and one wife. (Genesis 2:18, 20-24) By the time Jehovah gave the Law to Israel, however, such practices as polygamy had been entrenched for centuries. Jehovah well knew that his “obstinate people” would frequently fail to obey even the most basic commands, such as those forbidding idolatry. (Exodus 32:9) Wisely, then, he did not choose that era as the time to reform all of their marital practices. Keep in mind, though, that Jehovah did not institute polygamy. He did, however, use the Mosaic Law to regulate polygamy among his people and to prevent abuses of the practice.

²¹ Similarly, the Mosaic Law allowed a man to divorce his wife on a relatively broad range of serious grounds. (Deuteronomy 24:1-4) Jesus called this a concession that God had made to the Jewish people “out of regard for [their] hard-heartedness.” However, such concessions were temporary. For his followers, Jesus restored Jehovah’s original standard for marriage.​—Matthew 19:8.

The Law Promoted Love

22. In what ways did the Mosaic Law encourage love, and toward whom?

²² Can you imagine a modern-day legal system that encourages love? The Mosaic Law promoted love above all else. Why, in the book of Deuteronomy alone, the word for “love” occurs in various forms over 20 times. “You must love your fellow man as yourself” was the second-greatest commandment in all the Law. (Leviticus 19:18; Matthew 22:37-40) God’s people were to show such love not only to one another but also to the foreign residents in their midst, remembering that the Israelites too had once been foreign residents. They were to show love to the poor and afflicted, helping them out materially and refraining from taking advantage of their weaknesses. They were even directed to treat beasts of burden with kindness and consideration.​—Exodus 23:6; Leviticus 19:14, 33, 34; Deuteronomy 22:4, 10; 24:17, 18.

23. What was the writer of Psalm 119 moved to do, and what might we resolve to do?

²³ What other nation has been blessed with such a legal code? No wonder the psalmist wrote: “How I do love your law!” His love, however, was not merely a feeling. It moved him to action, for he strove to obey that law and to live by it. Further, he continued: “I ponder over it all day long.” (Psalm 119:11, 97) Yes, he regularly spent time studying Jehovah’s laws. There can be no doubt that as he did, his love for them increased. At the same time, his love for the Lawgiver, Jehovah God, grew as well. As you continue to study divine law, may you too grow ever closer to Jehovah, the Great Lawgiver and God of justice.

1, 2. How does the Bible describe the state of mankind, and what is the only way out?

“ALL creation keeps on groaning together and being in pain together.” (Romans 8:22) With those words the apostle Paul describes the pitiful state in which we find ourselves. From a human standpoint, there seems to be no way out of suffering, sin, and death. But Jehovah does not have human limitations. (Numbers 23:19) The God of justice has provided us with a way out of our distress. It is called the ransom.

² The ransom is Jehovah’s greatest gift to mankind. It makes possible our deliverance from sin and death. (Ephesians 1:7) It is the foundation of the hope of everlasting life, whether in heaven or on a paradise earth. (Luke 23:43; John 3:16; 1 Peter 1:4) But just what is the ransom? How does it teach us about Jehovah’s superlative justice?

How the Need for a Ransom Arose

3. (a) Why did the ransom become necessary? (b) Why could God not simply commute the death sentence on Adam’s offspring?

³ The ransom became necessary because of the sin of Adam. By disobeying God, Adam bequeathed to his offspring a legacy of sickness, sorrow, pain, and death. (Genesis 2:17; Romans 8:20) God could not yield to sentiment and simply commute the death sentence. To do so would be to ignore his own law: “The wages sin pays is death.” (Romans 6:23) And were Jehovah to invalidate his own standards of justice, then universal chaos and lawlessness would reign!

4, 5. (a) How did Satan slander God, and why was Jehovah obliged to answer those challenges? (b) What charge did Satan make regarding Jehovah’s loyal servants?

⁴ As we saw in Chapter 12, the rebellion in Eden raised even greater issues. Satan cast a dark shadow across God’s good name. In effect, he accused Jehovah of being a liar and a cruel dictator who deprived his creatures of freedom. (Genesis 3:1-5) By seemingly thwarting God’s purpose to fill the earth with righteous humans, Satan also labeled God a failure. (Genesis 1:28; Isaiah 55:10, 11) Had Jehovah left these challenges unanswered, many of his intelligent creatures might well have lost a measure of confidence in his rulership.

⁵ Satan also slandered Jehovah’s loyal servants, charging that they served Him only out of selfish motives and that if placed under pressure, none would remain faithful to God. (Job 1:9-11) These issues were of far greater importance than the human predicament. Jehovah rightly felt obliged to answer Satan’s slanderous charges. But how could God settle these issues and also save mankind?

Ransom​—An Equivalent

6. What are some of the expressions used in the Bible to describe God’s means of saving mankind?

⁶ Jehovah’s solution was both supremely merciful and profoundly just​—one that no human could ever have devised. Yet, it was elegantly simple. It is variously referred to as a purchase, a reconciliation, a redemption, a propitiation, and an atonement. (Psalm 49:8, footnote; Daniel 9:24; Galatians 3:13; Colossians 1:20; Hebrews 2:17) But the expression that perhaps best describes matters is the one used by Jesus himself. He said: “The Son of man came, not to be ministered to, but to minister and to give his life as a ransom [Greek, lyʹtron] in exchange for many.”​—Matthew 20:28.

7, 8. (a) What does the term “ransom” mean in the Scriptures? (b) In what way does a ransom involve equivalency?

⁷ What is a ransom? The Greek word used here comes from a verb meaning “to let loose, to release.” This term was used to describe money paid in exchange for the release of prisoners of war. Basically, then, a ransom can be defined as something paid to buy something back. In the Hebrew Scriptures, the word for “ransom” (koʹpher) comes from a verb meaning “to cover.” For example, God told Noah that he must “cover” (a form of the same word) the ark with tar. (Genesis 6:14) This helps us appreciate that to ransom also means to cover sins.​—Psalm 65:3.

⁸ Significantly, the Theological Dictionary of the New Testament observes that this word (koʹpher) “always denotes an equivalent,” or a correspondency. Thus, in order to ransom, or cover, sin, a price must be paid that fully corresponds to, or fully covers, the damage caused by the sin. God’s Law to Israel thus stated: “Life will be for life, eye for eye, tooth for tooth, hand for hand, foot for foot.”​—Deuteronomy 19:21.

9. Why did men of faith offer up animal sacrifices, and how did Jehovah view such sacrifices?

⁹ Men of faith from Abel onward offered animal sacrifices to God. In so doing, they demonstrated their awareness of sin and of the need for redemption, and they showed their faith in God’s promised liberation through his “offspring.” (Genesis 3:15; 4:1-4; Leviticus 17:11; Hebrews 11:4) Jehovah looked upon such sacrifices with favor and granted these worshippers a good standing. Nevertheless, animal offerings were, at best, a mere token. Animals could not really cover man’s sin, for they are inferior to humans. (Psalm 8:4-8) Hence, the Bible says: “It is not possible for the blood of bulls and of goats to take sins away.” (Hebrews 10:1-4) Such sacrifices were only pictorial, or symbolic, of the true ransom sacrifice that was to come.

“A Corresponding Ransom”

10. (a) To whom did the ransomer have to correspond, and why? (b) Why was only one human sacrifice necessary?

¹⁰ “In Adam all are dying,” said the apostle Paul. (1 Corinthians 15:22) The ransom thus had to involve the death of the exact equal of Adam​—a perfect human. (Romans 5:14) No other kind of creature could balance the scales of justice. Only a perfect human, someone not under the Adamic death sentence, could offer “a corresponding ransom for all”​—one corresponding perfectly to Adam. (1 Timothy 2:6) It would not be necessary for untold millions of individual humans to be sacrificed so as to correspond to each descendant of Adam. The apostle Paul explained: “Through one man [Adam] sin entered into the world and death through sin.” (Romans 5:12) And “since death came through a man,” God provided for the redemption of mankind “through a man.” (1 Corinthians 15:21) How?

11. (a) How would the ransomer “taste death for everyone”? (b) Why could Adam and Eve not have benefited from the ransom? (See footnote.)

¹¹ Jehovah arranged to have a perfect man voluntarily sacrifice his life. According to Romans 6:23, “the wages sin pays is death.” In sacrificing his life, the ransomer would “taste death for everyone.” In other words, he would pay the wage for Adam’s sin. (Hebrews 2:9; 2 Corinthians 5:21; 1 Peter 2:24) This would have profound legal consequences. By nullifying the death sentence upon Adam’s obedient offspring, the ransom would cut off the destructive power of sin right at its source.a​—Romans 5:16.

12. Illustrate how paying one debt can benefit many people.

¹² To illustrate: Imagine that you live in a town where most of the residents are employed at a large factory. You and your neighbors are well paid for your labors and lead comfortable lives. That is, until the day the factory closes its doors. The reason? The factory manager turned corrupt, forcing the business into bankruptcy. Suddenly out of work, you and your neighbors are unable to pay the bills. Marriage mates, children, and creditors suffer because of that one man’s corruption. Is there a way out? Yes! A wealthy benefactor decides to intervene. He appreciates the value of the company. He also feels for its many employees and their families. So he arranges to pay off the company’s debt and reopen the factory. The cancellation of that one debt brings relief to the many employees and their families and to the creditors. Similarly, the cancellation of Adam’s debt benefits untold millions.

Who Provides the Ransom?

13, 14. (a) How did Jehovah provide the ransom for mankind? (b) To whom is the ransom paid, and why is such a payment necessary?

¹³ Only Jehovah could provide “the Lamb . . . who takes away the sin of the world.” (John 1:29) But God did not send just any angel to rescue mankind. Instead, he sent the One who could furnish the ultimate, conclusive answer to Satan’s charge against Jehovah’s servants. Yes, Jehovah made the supreme sacrifice of sending his only-begotten Son, “the one he was especially fond of.” (Proverbs 8:30) Willingly, God’s Son “emptied himself” of his spirit nature. (Philippians 2:7) Miraculously, Jehovah transferred the life of his firstborn heavenly Son to the womb of a Jewish virgin named Mary. (Luke 1:27, 35) As a man, he would be called Jesus. But in a legal sense, he could be called the second Adam, for he corresponded perfectly to Adam. (1 Corinthians 15:45, 47) Jesus could thus offer himself up in sacrifice as a ransom for sinful mankind.

¹⁴ To whom would that ransom be paid? Psalm 49:7 specifically says that the ransom is paid “to God.” But is not Jehovah the one who arranges for the ransom in the first place? Yes, but this does not reduce the ransom to a pointless, mechanical exchange​—like taking money out of one pocket and putting it into another. It must be appreciated that the ransom is, not a physical exchange, but a legal transaction. By providing for the payment of the ransom, even at enormous cost to himself, Jehovah affirmed his unwavering adherence to his own perfect justice.​—Genesis 22:7, 8, 11-13; Hebrews 11:17; James 1:17.

15. Why was it necessary for Jesus to suffer and die?

¹⁵ In the spring of 33 C.E., Jesus Christ willingly submitted to an ordeal that led to the payment of the ransom. He allowed himself to be arrested on false charges, judged guilty, and nailed to a stake of execution. Was it really necessary for Jesus to suffer so much? Yes, because the issue of the integrity of God’s servants had to be settled. Significantly, God did not allow the infant Jesus to be killed by Herod. (Matthew 2:13-18) But when Jesus was an adult, he was able to withstand the brunt of Satan’s attacks with full comprehension of the issues.b By remaining “loyal, innocent, undefiled, separated from the sinners” in spite of horrific treatment, Jesus proved with dramatic finality that Jehovah does have servants who remain faithful under trial. (Hebrews 7:26) No wonder, then, that at the moment before his death, Jesus cried out triumphantly: “It has been accomplished!”​—John 19:30.

Finishing His Redemptive Work

16, 17. (a) How did Jesus continue his redemptive work? (b) Why was it necessary for Jesus to appear “before God on our behalf”?

¹⁶ Jesus had yet to finish his redemptive work. On the third day after Jesus’ death, Jehovah raised him from the dead. (Acts 3:15; 10:40) By this momentous act, Jehovah not only rewarded his Son for his faithful service but gave him the opportunity to finish his redemptive work as God’s High Priest. (Romans 1:4; 1 Corinthians 15:3-8) The apostle Paul explains: “When Christ came as a high priest . . . , he entered into the holy place, not with the blood of goats and of young bulls, but with his own blood, once for all time, and obtained an everlasting deliverance for us. For Christ did not enter into a holy place made with hands, which is a copy of the reality, but into heaven itself, so that he now appears before God on our behalf.”​—Hebrews 9:11, 12, 24.

¹⁷ Christ could not take his literal blood into heaven. (1 Corinthians 15:50) Rather, he took what that blood symbolized: the legal value of his sacrificed perfect human life. Then, before the Person of God, he made formal presentation of the value of that life as a ransom in exchange for sinful mankind. Did Jehovah accept that sacrifice? Yes, and this became evident at Pentecost 33 C.E., when the holy spirit was poured out on about 120 disciples in Jerusalem. (Acts 2:1-4) Thrilling though that was, the ransom was then just beginning to provide marvelous benefits.

Benefits of the Ransom

18, 19. (a) What two groups of individuals benefit from the reconciliation made possible by Christ’s blood? (b) For those of the “great crowd,” what are some of the present and future benefits of the ransom?

¹⁸ In his letter to the Colossians, Paul explains that God saw good through Christ to reconcile to Himself all other things by making peace through the blood Jesus shed on the torture stake. Paul also explains that this reconciliation involves two distinct groups of individuals, namely, “the things in the heavens” and “the things on the earth.” (Colossians 1:19, 20; Ephesians 1:10) That first group consists of 144,000 Christians who are given the hope of serving as heavenly priests and ruling as kings over the earth with Christ Jesus. (Revelation 5:9, 10; 7:4; 14:1-3) Through them, the benefits of the ransom will gradually be applied to obedient mankind over a period of a thousand years.​—1 Corinthians 15:24-26; Revelation 20:6; 21:3, 4.

¹⁹ “The things on the earth” are those individuals in line to enjoy perfect life in Paradise on earth. Revelation 7:9-17 describes them as “a great crowd” who will survive the coming “great tribulation.” But they do not have to wait until then to enjoy the benefits of the ransom. They have already “washed their robes and made them white in the blood of the Lamb.” Because they exercise faith in the ransom, they are even now receiving spiritual benefits from that loving provision. They have been declared righteous as God’s friends! (James 2:23) As a result of Jesus’ sacrifice, they can “approach the throne of undeserved kindness with freeness of speech.” (Hebrews 4:14-16) When they err, they receive real forgiveness. (Ephesians 1:7) In spite of being imperfect, they enjoy a cleansed conscience. (Hebrews 9:9; 10:22; 1 Peter 3:21) Being reconciled to God is thus, not some hoped-for development, but a present reality! (2 Corinthians 5:19, 20) During the Millennium, they will gradually “be set free from enslavement to corruption” and will finally “have the glorious freedom of the children of God.”​—Romans 8:21.

20. How does contemplating the ransom affect you personally?

²⁰ “Thanks to God through Jesus Christ” for the ransom! (Romans 7:25) It is simple in principle, yet profound enough to fill us with awe. (Romans 11:33) And by our meditating appreciatively on it, the ransom touches our hearts, drawing us ever closer to the God of justice. Like the psalmist, we have every reason to praise Jehovah as a God who “loves righteousness and justice.”​—Psalm 33:5.

1, 2. On what occasion did Jesus become angry, and why?

JESUS was visibly angry​—and with good reason. You might find it difficult to imagine him that way, for he was such a mild-tempered man. (Matthew 21:5) He remained perfectly controlled, of course, for his was righteous wrath.a But what had so provoked this peace-loving man? A case of gross injustice.

² The temple in Jerusalem was dear to Jesus’ heart. In all the world, it was the only sacred place dedicated to the worship of his heavenly Father. Jews from many lands traveled great distances to worship there. Even God-fearing Gentiles came, entering the temple courtyard set aside for their use. But early in his ministry, Jesus entered the temple area and met with an appalling sight. Why, the place was more like a market than a house of worship! It was crowded with merchants and money brokers. Where, though, was the injustice? For these men, God’s temple was merely a place to exploit people​—even rob them. How so?​—John 2:14.

3, 4. What greedy exploitation was taking place at Jehovah’s house, and what action did Jesus take to correct matters?

³ The religious leaders had ruled that only one specific type of coin could be used to pay the temple tax. Visitors had to exchange their money to acquire such coins. So money changers set up their tables right inside the temple, charging a fee for each transaction. The business of selling animals was also very profitable. Visitors who wanted to offer up sacrifices could buy from any merchant in the city, but the temple officials might well reject their offerings as unfit. However, offerings bought right there in the temple area were sure to be accepted. With the people thus at their mercy, the merchants at times charged exorbitant prices.b This was worse than crass commercialism. It amounted to robbery!

⁴ Jesus could not tolerate such injustice. This was his own Father’s house! He made a whip of ropes and drove the herds of cattle and sheep from the temple. Then he strode over to the money changers and overturned their tables. Imagine all those coins skittering across the marble floor! He sternly ordered the men selling doves: “Take these things away from here!” (John 2:15, 16) No one, it seems, dared to oppose this courageous man.

Like Father, Like Son

5-7. (a) How did Jesus’ prehuman existence influence his sense of justice, and what can we learn by studying his example? (b) How has Jesus addressed the injustices that Satan instigated, and how will he do so in the future?

⁵ Of course, the merchants returned. About three years later, Jesus addressed the same injustice, this time quoting Jehovah’s own words condemning those who made His house “a cave of robbers.” (Jeremiah 7:11; Matthew 21:13) Yes, when Jesus saw the greedy exploitation of the people and the defilement of God’s temple, he felt just as his Father did. And no wonder! For countless millions of years, Jesus had been taught by his heavenly Father. As a result, he was imbued with Jehovah’s sense of justice. He became a living illustration of the saying, Like father, like son. So if we want to obtain a clear picture of Jehovah’s quality of justice, we can do no better than ponder the example of Jesus Christ.​—John 14:9, 10.

⁶ Jehovah’s only-begotten Son was present when Satan unjustly called Jehovah God a liar and questioned the righteousness of His rule. What slander! The Son also heard Satan’s later challenge that no one would serve Jehovah unselfishly, out of love. These false charges surely pained the Son’s righteous heart. How thrilled he must have been to learn that he would play the key role in setting the record straight! (2 Corinthians 1:20) How would he do that?

⁷ As we learned in Chapter 14, Jesus Christ gave the ultimate, conclusive answer to Satan’s charge impugning the integrity of Jehovah’s creatures. Jesus thereby laid the basis for clearing God’s holy name, Jehovah, from all slander​—including the lie that His perfect way of ruling is faulty. As Jehovah’s Chief Agent, Jesus will establish divine justice throughout the universe. (Acts 5:31) His life course on earth likewise reflected divine justice. Jehovah said of him: “I will put my spirit upon him, and what justice is he will make clear to the nations.” (Matthew 12:18) How did Jesus fulfill those words?

Jesus Clarifies “What Justice Is”

8-10. (a) How did the oral traditions of the Jewish religious leaders promote contempt for non-Jews and women? (b) In what way did the oral laws turn Jehovah’s Sabbath law into a burden?

⁸ Jesus loved Jehovah’s Law and lived by it. But the religious leaders of his day twisted and misapplied that Law. Jesus said to them: “Woe to you, scribes and Pharisees, hypocrites! . . . You have disregarded the weightier matters of the Law, namely, justice and mercy and faithfulness.” (Matthew 23:23) Decidedly, those teachers of God’s Law were not making clear “what justice is.” Rather, they were obscuring divine justice. How so? Consider a few examples.

⁹ Jehovah directed his people to keep separate from the pagan nations surrounding them. (1 Kings 11:1, 2) However, some fanatic religious leaders encouraged the people to hold all non-Jews in contempt. The Mishnah even included this rule: “Cattle may not be left in the inns of the gentiles since they are suspected of bestiality.” Such blanket prejudice against all non-Jews was unjust and quite contrary to the spirit of the Mosaic Law. (Leviticus 19:34) Other man-made rules demeaned women. The oral law said that a wife should walk behind, not beside, her husband. A man was warned against conversing with a woman in public, even his own wife. Like slaves, women were not allowed to offer testimony in court. There was even a formal prayer in which men thanked God that they were not women.

¹⁰ The religious leaders buried God’s Law under a mass of man-made rules and regulations. The Sabbath law, for instance, simply forbade work on the Sabbath, setting that day aside for worship, spiritual refreshment, and rest. But the Pharisees made a burden of that law. They took it upon themselves to decide just what “work” meant. They labeled as work 39 different activities, such as reaping or hunting. These categories gave rise to endless questions. If a man killed a flea on the Sabbath, was he hunting? If he plucked a handful of grain to eat as he walked along, was he reaping? If he healed someone who was ill, was he working? Such questions were addressed with rigid, detailed rules.

11, 12. How did Jesus express his opposition to the unscriptural traditions of the Pharisees?

¹¹ In such a climate, how was Jesus to help people understand what justice is? In his teachings and in the way he lived, he took a courageous stand against those religious leaders. Consider first some of his teachings. He directly condemned their myriad man-made rules, saying: “You make the word of God invalid by your tradition that you have handed down.”​—Mark 7:13.

¹² Jesus powerfully taught that the Pharisees were wrong about the Sabbath law​—that, in fact, they had missed the whole point of that law. The Messiah, he explained, is “Lord of the Sabbath” and therefore entitled to cure people on the Sabbath. (Matthew 12:8) To stress the point, he openly performed miraculous cures on the Sabbath. (Luke 6:7-10) Such cures were a preview of the healing that he will perform earth wide during his Thousand Year Reign. That Millennium will itself be the ultimate Sabbath, when all faithful mankind will at last rest from centuries of laboring under the burdens of sin and death.

13. What law came into being as a result of Christ’s earthly ministry, and how did it differ from its predecessor?

¹³ Jesus also made clear what justice is in that a new law, “the law of the Christ,” came into being after he completed his earthly ministry. (Galatians 6:2) Unlike its predecessor, the Mosaic Law, this new law largely depended, not on a series of written commands, but on principle. It did include some direct commands, though. One of these Jesus called “a new commandment.” Jesus taught all his followers to love one another just as he had loved them. (John 13:34, 35) Yes, self-sacrificing love was to be the hallmark of all those who live by “the law of the Christ.”

A Living Example of Justice

14, 15. How did Jesus show that he recognized the limits of his own authority, and why is this reassuring?

¹⁴ Jesus did more than teach about love. He lived “the law of the Christ.” It was embodied in his life course. Consider three ways in which Jesus’ example made clear what justice is.

¹⁵ First, Jesus scrupulously avoided committing any injustice. Perhaps you have noticed that many injustices come about when imperfect humans grow arrogant and overstep the proper bounds of their authority. Jesus did not do that. On one occasion, a man approached Jesus and said: “Teacher, tell my brother to divide the inheritance with me.” Jesus’ response? “Man, who appointed me judge or arbitrator between you two?” (Luke 12:13, 14) Is that not remarkable? Jesus’ intellect, his judgment, and even his level of God-given authority exceeded that of anyone on earth; yet, he refused to involve himself in this matter, since he had not been granted the particular authority to do so. Jesus has always been modest in this way, even during the millenniums of his prehuman existence. (Jude 9) It says much for Jesus that he humbly trusts Jehovah to determine what is just.

16, 17. (a) How did Jesus display justice in preaching the good news of God’s Kingdom? (b) How did Jesus show that his sense of justice was merciful?

¹⁶ Second, Jesus displayed justice in the way he preached the good news of God’s Kingdom. He showed no bias. Rather, he earnestly endeavored to reach all kinds of people, whether rich or poor. In contrast, the Pharisees dismissed poor, common people with the contemptuous term ʽam-ha·ʼaʹrets, or “people of the land.” Jesus courageously set that injustice right. When he taught people the good news​—or, for that matter, when he ate with people, fed them, cured them, or even resurrected them—​he upheld the justice of the God who wants to reach “all sorts of people.”c​—1 Timothy 2:4.

¹⁷ Third, Jesus’ sense of justice was profoundly merciful. He reached out to help sinners. (Matthew 9:11-13) He readily came to the aid of people who were powerless to protect themselves. For instance, Jesus did not join the religious leaders in promoting a distrust of all Gentiles. He mercifully helped and taught some of these, even though his primary mission was to the Jewish people. He agreed to perform a miraculous cure for a Roman army officer, saying: “With no one in Israel have I found so great a faith.”​—Matthew 8:5-13.

18, 19. (a) In what ways did Jesus promote the dignity of women? (b) How does Jesus’ example help us to see the link between courage and justice?

¹⁸ Similarly, Jesus did not support the prevailing views toward women. Instead, he courageously did what was just. Samaritan women were held to be as unclean as Gentiles. Yet, Jesus did not hesitate to preach to the Samaritan woman at the well of Sychar. In fact, it was to this woman that Jesus first plainly identified himself as the promised Messiah. (John 4:6, 25, 26) The Pharisees said that women should not be taught God’s Law, but Jesus spent much time and energy teaching women. (Luke 10:38-42) And whereas tradition held that women could not be trusted to give reliable testimony, Jesus dignified several women with the privilege of being the first to see him after his resurrection. He even told them to go tell his male disciples about this most important event!​—Matthew 28:1-10.

¹⁹ Yes, Jesus made clear to the nations what justice is. In many cases, he did so at great personal risk. Jesus’ example helps us to see that upholding true justice requires courage. Fittingly, he was called “the Lion of the tribe of Judah.” (Revelation 5:5) Recall that the lion is a symbol of courageous justice. In the near future, though, Jesus will effect even greater justice. In the fullest sense, he will establish “justice in the earth.”​—Isaiah 42:4.

The Messianic King “Establishes Justice in the Earth”

20, 21. In our own time, how has the Messianic King promoted justice throughout the earth and within the Christian congregation?

²⁰ Since becoming the Messianic King in 1914, Jesus has promoted justice in the earth. How so? He has sponsored the fulfillment of his prophecy found at Matthew 24:14. Jesus’ followers on earth have taught people of all lands the truth about Jehovah’s Kingdom. Like Jesus, they have preached in an impartial and just manner, seeking to give everyone​—young or old, rich or poor, male or female—​an opportunity to come to know Jehovah, the God of justice.

²¹ Jesus is also promoting justice within the Christian congregation, of which he is the Head. As prophesied, he provides “gifts in men,” faithful Christian elders who take the lead in the congregation. (Ephesians 4:8-12) In shepherding the precious flock of God, such men follow the example of Jesus Christ in promoting justice. They keep ever in mind that Jesus wants his sheep to be dealt with justly​—regardless of position, prominence, or material circumstances.

22. How does Jehovah feel about the rampant injustices of today’s world, and what has he appointed his Son to do about it?

²² In the near future, though, Jesus will establish justice in the earth in an unprecedented way. Injustice is rampant in this corrupt world. Every child that dies of starvation is a victim of an inexcusable injustice, especially when we think of the money and time that are lavished on producing weapons of war and indulging the selfish whims of pleasure seekers. The millions of needless deaths each year are but one among many forms of injustice, all of which provoke Jehovah’s righteous anger. He has appointed his Son to wage a just war against this entire wicked system of things to end all injustice permanently.​—Revelation 16:14, 16; 19:11-15.

23. After Armageddon, how will Christ promote justice throughout all eternity?

²³ However, Jehovah’s justice calls for more than merely the destruction of the wicked. He has also appointed his Son to rule as the “Prince of Peace.” After the war of Armageddon, Jesus’ reign will establish peace throughout the earth, and he will rule “through justice.” (Isaiah 9:6, 7) Jesus will then delight in undoing all the injustices that have caused so much misery and suffering in the world. Throughout all eternity, he will faithfully uphold Jehovah’s perfect justice. It is vital, then, that we seek to imitate Jehovah’s justice now. Let us see how we can do that.

1-3. (a) Why are we indebted to Jehovah? (b) What does our loving Rescuer ask back from us?

IMAGINE being trapped on a sinking ship. Just when you think that there is no hope, a rescuer arrives and pulls you to safety. How relieved you feel as your rescuer takes you away from the danger and says: “You are safe now”! Would you not feel indebted to that person? In a very real sense, you would owe him your life.

² In some respects, this illustrates what Jehovah has done for us. Surely we are indebted to him. After all, he has provided the ransom, making it possible for us to be rescued from the clutches of sin and death. We feel safe knowing that as long as we exercise faith in that precious sacrifice, our sins are forgiven, and our eternal future is secure. (1 John 1:7; 4:9) As we saw in Chapter 14, the ransom is a supreme expression of Jehovah’s love and justice. How should we respond?

³ It is fitting to consider what our loving Rescuer himself asks back from us. Jehovah says by means of the prophet Micah: “He has told you, O man, what is good. And what is Jehovah requiring of you? Only to exercise justice, to cherish loyalty, and to walk in modesty with your God!” (Micah 6:8) Notice that one of the things Jehovah asks back from us is that we “exercise justice.” How can we do so?

Pursuing “True Righteousness”

4. How do we know that Jehovah expects us to live in harmony with his righteous standards?

⁴ Jehovah expects us to live by his standards of right and wrong. Since his standards are just and righteous, we are pursuing justice and righteousness when we conform to them. “Learn to do good, seek justice,” says Isaiah 1:17. God’s Word exhorts us to “seek righteousness.” (Zephaniah 2:3) It also urges us to “put on the new personality that was created according to God’s will in true righteousness.” (Ephesians 4:24) True righteousness​—true justice—​shuns violence, uncleanness, and immorality, for these violate what is holy.​—Psalm 11:5; Ephesians 5:3-5.

5, 6. (a) Why is it not a burden for us to conform to Jehovah’s standards? (b) How does the Bible show that pursuing righteousness is a continuing process?

⁵ Is it a burden for us to conform to Jehovah’s righteous standards? No. A heart that is drawn to Jehovah does not chafe at his requirements. Because we love our God and all that he stands for, we want to live in a way that pleases him. (1 John 5:3) Recall that Jehovah “loves righteous acts.” (Psalm 11:7) If we are truly to imitate divine justice, or righteousness, we must come to love what Jehovah loves and hate what he hates.​—Psalm 97:10.

⁶ It is not easy for imperfect humans to pursue righteousness. We must strip off the old personality with its sinful practices and put on the new one. The Bible says that the new personality is “being made new” through accurate knowledge. (Colossians 3:9, 10) The words “being made new” indicate that putting on the new personality is a continuing process, one that requires diligent effort. No matter how hard we try to do what is right, there are times when our sinful nature causes us to stumble in thought, word, or deed.​—Romans 7:14-20; James 3:2.

7. In what way should we view setbacks in our efforts to pursue righteousness?

⁷ How should we view setbacks in our efforts to pursue righteousness? Of course, we would not want to minimize the seriousness of sin. At the same time, we must never give up, feeling that our shortcomings make us unfit to serve Jehovah. Our gracious God has made provision to restore sincerely repentant ones to his favor. Consider the reassuring words of the apostle John: “I am writing you these things so that you may not commit a sin.” But then he realistically added: “Yet, if anyone does commit a sin [because of inherited imperfection], we have a helper with the Father, Jesus Christ.” (1 John 2:1) Yes, Jehovah has provided Jesus’ ransom sacrifice so that we might acceptably serve Him in spite of our sinful nature. Does that not move us to want to do our best to please Jehovah?

The Good News and Divine Justice

8, 9. How does the proclamation of the good news demonstrate Jehovah’s justice?

⁸ We can exercise justice​—in fact, imitate divine justice—​by having a full share in preaching the good news of God’s Kingdom to others. What connection is there between Jehovah’s justice and the good news?

⁹ Jehovah will not bring an end to this wicked system without first having the warning sounded. In his prophecy about what would take place during the time of the end, Jesus said: “In all the nations, the good news has to be preached first.” (Mark 13:10; Matthew 24:3) The use of the word “first” implies that other events will follow the worldwide preaching work. Those events include the foretold great tribulation, which will mean destruction for the wicked and will pave the way for a righteous new world. (Matthew 24:14, 21, 22) Certainly, no one can rightly charge Jehovah with being unjust toward the wicked. By having the warning sounded, he is giving such ones ample opportunity to change their ways and therefore escape destruction.​—Jonah 3:1-10.

10, 11. How does our having a share in preaching the good news reflect godly justice?

¹⁰ How does our preaching the good news reflect godly justice? First of all, it is only right that we do what we can to help others gain salvation. Consider again the illustration of being rescued from a sinking ship. Safe in a lifeboat, you would surely want to help others who are still in the water. Similarly, we have an obligation toward those who are still struggling in the “waters” of this wicked world. True, many reject our message. But as long as Jehovah continues to be patient, we have the responsibility to give them the opportunity to “attain to repentance” and thus come in line for salvation.​—2 Peter 3:9.

¹¹ By preaching the good news to all whom we meet, we display justice in another important way: We show impartiality. Recall that “God is not partial, but in every nation the man who fears him and does what is right is acceptable to him.” (Acts 10:34, 35) If we are to imitate His justice, we must not prejudge people. Instead, we should share the good news with others regardless of their race, social status, or financial standing. We thus give all who will listen an opportunity to hear and respond to the good news.​—Romans 10:11-13.

How We Treat Others

12, 13. (a) Why should we not be quick to sit in judgment of others? (b) What is the meaning of Jesus’ counsel to “stop judging” and “stop condemning”? (See also footnote.)

¹² We can also exercise justice by treating others the way Jehovah treats us. It is all too easy to sit in judgment of others, criticizing their faults and questioning their motives. But who of us would want Jehovah to scrutinize our motives and shortcomings in a merciless manner? That is not how Jehovah deals with us. The psalmist observed: “If errors were what you watch, O Jah, then who, O Jehovah, could stand?” (Psalm 130:3) Are we not grateful that our just and merciful God chooses not to dwell on our failings? (Psalm 103:8-10) How, then, should we treat others?

¹³ If we appreciate the merciful nature of God’s justice, we will not be quick to judge others in matters that really do not concern us or that are of lesser importance. In his Sermon on the Mount, Jesus warned: “Stop judging that you may not be judged.” (Matthew 7:1) According to Luke’s account, Jesus added: “Stop condemning, and you will by no means be condemned.”a (Luke 6:37) Jesus showed his awareness that imperfect humans have a tendency to be judgmental. Any of his listeners who were in the habit of harshly judging others were to stop it.

14. For what reasons must we “stop judging” others?

¹⁴ Why must we “stop judging” others? For one thing, our authority is limited. The disciple James reminds us: “There is only one who is Lawgiver and Judge”​—Jehovah. So James pointedly asks: “Who are you to be judging your neighbor?” (James 4:12; Romans 14:1-4) In addition, our sinful nature can so easily render our judgments unfair. Many attitudes and motives​—including prejudice, injured pride, jealousy, and self-righteousness—​can distort the way we see fellow humans. We have further limitations, and reflecting on these should restrain us from being quick to find fault with others. We cannot read hearts; nor can we know all the personal circumstances of others. Who, then, are we to impute wrong motives to fellow believers or to criticize their efforts in God’s service? How much better it is to imitate Jehovah by looking for the good in our brothers and sisters rather than focusing on their failings!

15. What words and treatment have no place among God’s worshippers, and why?

¹⁵ What about our family members? Sadly, in today’s world some of the harshest judgments are handed down in what should be a haven of peace​—the home. It is not uncommon to hear about abusive husbands, wives, or parents who “sentence” their family members to a constant barrage of verbal or physical abuse. But vicious words, bitter sarcasm, and abusive treatment have no place among God’s worshippers. (Ephesians 4:29, 31; 5:33; 6:4) Jesus’ counsel to “stop judging” and “stop condemning” does not cease to apply when we are at home. Recall that exercising justice involves treating others the way Jehovah treats us. And our God is never harsh or cruel in dealing with us. Rather, he “is very tender in affection” toward those who love him. (James 5:11) What a marvelous example for us to imitate!

Elders Serving “for Justice”

16, 17. (a) What does Jehovah expect of elders? (b) What has to be done when a sinner fails to manifest genuine repentance, and why?

¹⁶ All of us have a responsibility to exercise justice, but elders in the Christian congregation especially have a responsibility in this regard. Notice the prophetic description of “princes,” or elders, recorded by Isaiah: “Look! A king will reign for righteousness, and princes will rule for justice.” (Isaiah 32:1) Yes, Jehovah expects elders to serve in the interests of justice. How can they do this?

¹⁷ These spiritually qualified men are well aware that justice, or righteousness, requires that the congregation be kept clean. At times, elders are obliged to judge cases of serious wrongdoing. When doing so, they remember that divine justice seeks to extend mercy if at all possible. They thus try to lead the sinner to repentance. But what if the sinner fails to manifest genuine repentance despite such efforts to help him? In perfect justice, Jehovah’s Word directs that a firm step be taken: “Remove the wicked person from among yourselves.” That means expelling him from the congregation. (1 Corinthians 5:11-13; 2 John 9-11) It saddens the elders to have to take such action, but they recognize that it is necessary in order to protect the moral and spiritual cleanness of the congregation. Even then, they hope that someday the sinner will come to his senses and return to the congregation.​—Luke 15:17, 18.

18. What do elders keep in mind when offering Bible-based counsel to others?

¹⁸ Serving in the interests of justice also involves offering Bible-based counsel when needed. Of course, elders do not look for flaws in others. Nor do they seize every opportunity to offer correction. But a fellow believer may take “a false step before he is aware of it.” Remembering that divine justice is neither cruel nor unfeeling will move elders to “try to readjust such a man in a spirit of mildness.” (Galatians 6:1) Hence, elders would not scold an erring one or employ harsh words. Instead, counsel that is given lovingly encourages the one receiving it. Even when giving pointed reproof​—straightforwardly outlining the consequences of an unwise course—​elders keep in mind that a fellow believer who has erred is a sheep in Jehovah’s flock.b (Luke 15:7) When counsel or reproof is clearly motivated by and given in love, it is more likely to readjust the erring one.

19. What decisions are elders called upon to make, and on what must they base such decisions?

¹⁹ Elders are often called upon to make decisions that affect their fellow believers. For example, elders periodically meet to consider whether other brothers in the congregation qualify to be recommended as elders or ministerial servants. The elders know the importance of being impartial. They let God’s requirements for such appointments guide them in making decisions, not relying on mere personal feelings. They thus act “without any prejudice or partiality.”​—1 Timothy 5:21.

20, 21. (a) What do elders strive to be, and why? (b) What can elders do to help “those who are depressed”?

²⁰ Elders administer divine justice in other ways as well. After foretelling that elders would serve “for justice,” Isaiah continued: “Each one will be like a hiding place from the wind, a place of concealment from the rainstorm, like streams of water in a waterless land, like the shadow of a massive crag in a parched land.” (Isaiah 32:1, 2) Elders, then, strive to be sources of comfort and refreshment to their fellow worshippers.

²¹ Today, with all the problems that tend to dishearten, many need encouragement. Elders, what can you do to help “those who are depressed”? (1 Thessalonians 5:14) Listen to them with empathy. (James 1:19) They may need to share the anxiety in their heart with someone they trust. (Proverbs 12:25) Reassure them that they are wanted, valued, and loved​—yes, by Jehovah and also by their brothers and sisters. (1 Peter 1:22; 5:6, 7) In addition, you can pray with and for such ones. Hearing an elder say a heartfelt prayer in their behalf can be most comforting. (James 5:14, 15) Your loving efforts to help depressed ones will not go unnoticed by the God of justice.

22. In what ways can we imitate Jehovah’s justice, and with what result?

²² Truly, we draw ever closer to Jehovah by imitating his justice! When we uphold his righteous standards, when we share the lifesaving good news with others, and when we choose to focus on the good in others rather than looking for their faults, we are displaying godly justice. Elders, when you protect the cleanness of the congregation, when you offer upbuilding Scriptural counsel, when you make impartial decisions, and when you encourage downhearted ones, you are reflecting godly justice. How it must delight Jehovah’s heart to look down from the heavens and see his people trying their best to “exercise justice” in walking with their God!