Month 10 - Justice & Mercy | Week 1: Do Justice
Anchor Scripture
“He has told you, O man, what is good; and what does the LORD require of youbut to do justice, and to love kindness, and to walk humbly with your God?” - Micah 6:8 ESV
This week we will be covering:
JUSTICE BEGINS WITH GOD, NOT WITH US
WHAT DOES THE BIBLE MEAN BY JUSTICE?
JUSTICE IS MORE THAN PUNISHING WRONG
JUSTICE & THE EARLY CHURCH
JUSTICE TAKES ITS CLEAREST SHAPE IN JESUS
WHAT DOES IT MEAN TO “DO JUSTICE”?
JUSTICE UNDER THE LORDSHIP OF CHRIST
Few words in our culture carry as much moral weight as the word justice.
Politicians use it. Activists use it. Churches use it. Corporations use it. We hear about economic justice, racial justice, criminal justice, environmental justice, social justice and many other forms of justice. Often two people can both claim to be pursuing justice while advocating for completely opposite things.
That should tell us something.
The question for the Christian cannot simply be, Do I care about justice? Almost everyone believes they do. The deeper question is, who gets to define what justice actually is?
For a disciple of Jesus, the answer can’t ultimately be a political party, an ideology, a movement, our preferred news source, our own instincts or even the prevailing moral consensus of our culture. If God is Creator, Judge and King, then justice begins with Him.
Scripture doesn’t invite us to take whatever our culture currently calls justice and add a Christian motivation to it. It calls us first to discover what God calls just and then to order our lives accordingly.
That distinction matters because biblical justice is far richer than the ways the word is often used today. It includes defending the vulnerable, but it also includes impartiality. It involves mercy, but never at the expense of truth. It confronts oppression, but also personal sin. It can restore, but it can also judge. It addresses communities, institutions and societies, but it also reaches into the human heart.
Above all, biblical justice flows from the character of God Himself.
JUSTICE BEGINS WITH GOD, NOT WITH US
The Bible doesn’t treat justice as an idea humanity invented and God later endorsed.
Justice exists because God is just.
Psalm 89:14 says that righteousness and justice are the foundation of His throne.
Deuteronomy 32:4 describes God as faithful, just and upright in all His ways.
Isaiah 61:8 tells us plainly, “I the LORD love justice.”
In Jeremiah 9:23–24, God says that He delights in steadfast love, justice and righteousness.
This means something enormously important.
God doesn’t become just because He conforms to some standard of justice above Himself. God Himself is the standard.
Justice therefore cannot then mean whatever appears fair to us.
This has been humanity’s temptation from the very beginning. In Genesis 3:1–7, the serpent invites humanity to seize the authority to determine good and evil for itself. Instead of receiving moral order from God, humanity reaches for the right to define it independently.
That same impulse survives whenever we begin with our preferred outcome and then decide that whatever produces it must therefore be justice.
Modern societies offer several competing accounts of what justice means. For some, justice primarily concerns equal outcomes. For others, it means protecting individual freedom or individual rights. Others emphasize the distribution of resources, correcting inequalities, punishing wrongdoing or addressing abuses of power.
Some of those concerns may overlap considerably with Scripture. Others may conflict with it.
Us Disciples, however, cannot simply assume that because something carries the word justice, God therefore endorses everything attached to it.
Neither should we retreat in the opposite direction and become suspicious of justice itself merely because the word has become politically contested.
Justice belongs to God before it belongs to anybody else.
Augustine understood this clearly. Writing as the Roman world around him wrestled with questions of power, government, virtue and social order, Augustine argued that there can be no true justice where God is denied His rightful place. In The City of God, he insisted that true justice ultimately depends upon right relationship with God.
This gives us our starting point.
Before asking what justice demands from society, the disciple first asks:
What does God call good?
WHAT DOES THE BIBLE MEAN BY JUSTICE?
Two important Old Testament words and ideas help us understand the biblical vision of justice: mishpat and tsedaqah.
Mishpat is commonly translated as justice or judgment. It can describe judging wrongdoing rightly and holding people accountable, but its biblical use reaches beyond punishment. It also includes establishing what is right, protecting those who are being wronged and ensuring that people receive what they are rightly due.
Tsedaqah, normally translated as righteousness, describes living according to God’s standard of right relationship.
The two ideas repeatedly appear together.
Amos 5:24 gives us perhaps the most famous example:
“But let justice roll down like waters,and righteousness like an ever-flowing stream.”
Justice and righteousness cannot easily be pulled apart in Scripture.
Righteousness describes life rightly ordered beneath God. Justice is what that righteousness looks like when it moves outward into relationships, communities and situations where things have gone wrong.
Biblical justice therefore doesn’t merely identify injustice.
It acts.
Consider Job’s description of righteous living in Job 29:11–17. He speaks of rescuing the poor who cried for help, caring for the fatherless, defending those without assistance and confronting those who preyed upon the vulnerable.
Or consider Isaiah 1:17:
“Learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow’s cause.”
Zechariah 7:9–10 joins true judgment with kindness and mercy and specifically warns Israel against oppressing widows, orphans, foreigners and the poor.
Jeremiah 22:3 commands God’s people to act with justice and righteousness, rescue those being robbed and refuse to mistreat the foreigner, fatherless or widow.
This pattern runs throughout Scripture.
Why are these people mentioned so repeatedly?
Because the widow, orphan, foreigner and poor often lacked the power, social standing, family protection or economic leverage available to others. They could be exploited while possessing very little ability to defend themselves.
God repeatedly reveals His justice by showing particular concern for those whom others can easily ignore.
Psalm 146:7–9 describes the Lord as the One who executes justice for the oppressed, feeds the hungry, watches over the sojourner and upholds the widow and fatherless.
Yet biblical justice also refuses partiality in the other direction.
Leviticus 19:15 commands Israel:
“You shall do no injustice in court. You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor.”
That is an extraordinarily important verse for understanding biblical justice.
The wealthy must not receive preferential treatment because they are powerful.
The vulnerable must not be ignored because they lack influence.
But neither may guilt, innocence, truth or morality be decided merely according to someone’s wealth, poverty, ethnicity, social position or group identity.
Exodus 23:2–3 makes the same point. God’s people must neither follow the crowd into wrongdoing nor distort justice simply because someone is poor.
Biblical justice demands compassion.
It also demands truth.
And justice without truth eventually becomes another form of injustice.
JUSTICE IS MORE THAN PUNISHING WRONG
When many people hear the word justice, they instinctively imagine punishment.
Someone has done something wrong. Justice means making them pay.
Revenge… right!
Scripture certainly contains this dimension of punishment. Evil matters. Wrongdoing cannot simply be renamed, excused, or ignored. God judges because God is holy.
But biblical justice reaches further than punishment.
It is also concerned with restoration.
It asks not merely, Who has done wrong? but also, Who has been harmed? What has been broken? What has been taken? What would faithfulness require us to restore?
This is why Micah 6:8 does not simply command God’s people to do justice.
The whole command is:
“to do justice, and to love kindness, and to walk humbly with your God.”
Those things belong together.
Justice without mercy can become vengeance.
Mercy without justice can become sentimental tolerance of evil.
And both justice and mercy become distorted when they are separated from humility before God.
Jesus makes the same connection in Matthew 23:23. Rebuking the religious leaders, He says they have neglected “the weightier matters of the law,” naming justice, mercy and faithfulness.
They had become meticulous about religious observance while overlooking the character of God that their religious lives were supposed to reflect.
This remains a danger for the church, because we can defend doctrinal precision while treating people cruelly. We can speak passionately about compassion while refusing to call sin what God calls sin. We can become vocal about injustice in society while ignoring dishonesty, greed, favoritism or exploitation within our own lives.
Biblical justice permits none of these divisions.
The God who condemns oppression also condemns false testimony.
The God who commands generosity also commands holiness.
The God who defends the poor also forbids partiality toward them.
The God who commands mercy also calls sinners to repentance.
His justice cannot be divided into the pieces we find politically convenient.
THE EARLY CHURCH TOOK THIS SERIOUSLY
It is sometimes suggested by critics that Christian concern for poverty, exploitation and social responsibility is a recent attempt to make Christianity fit modern political movements.
The writings of the early church make that claim difficult to sustain.
They were often extraordinarily direct.
Basil of Caesarea, preaching in the fourth century, confronted Christians who possessed abundance while people around them lacked necessities. In his famous teaching on wealth and stewardship, he argued that the goods Christians possessed ultimately belonged to God and therefore carried obligations toward their neighbor. His statement that “the bread which you keep belongs to the hungry” captures the force of his argument.
His point was not that possessing property was inherently sinful. The issue was whether Christians could receive abundance from God and then imagine that stewardship ended with themselves.
Basil’s teaching flowed naturally from Scripture.
1 John 3:17–18 asks how God’s love can abide in someone who possesses the world’s goods, sees a brother in need and yet closes his heart against him. John then immediately tells believers not to love merely “in word or talk but in deed and in truth.”
John Chrysostom was similarly uncompromising.
He warned Christians that generosity could not be used to sanitize injustice. Someone who gained wealth through exploitation and then gave some of it away had not transformed injustice into righteousness. Charity does not make dishonest gain holy.
This connects directly with God’s warning in Isaiah 61:8:
“For I the LORD love justice; I hate robbery and wrong.”
That principle remains remarkably relevant.
Giving to good causes doesn’t excuse exploiting employees.
Public generosity doesn’t sanctify dishonest business practices.
Advocating for one vulnerable group doesn’t permit us to treat another unjustly.
We cannot sin our way into righteousness.
Chrysostom also taught that helping others was not restricted to financial giving. Christians could serve through advocacy, hospitality, practical assistance, professional skill, counsel, and simply standing beside someone who needed help.
Ambrose of Milan also taught that Christian justice could never be reduced to merely avoiding harm. The Gospel calls God’s people toward active goodness.
The early church understood that loving your neighbor must eventually affect what you do with your money, influence, possessions, work, relationships, and power.
A faith that never reaches those things has remained abstract.
Augustine then gives us the deeper theological foundation beneath all of this. True justice cannot finally be separated from God because God is the One who rightly orders human life.
This is why the early Christian vision of justice cannot simply be described as ancient political activism.
It was discipleship.
Their concern for the poor, vulnerable, exploited and forgotten flowed from what they believed about God, creation, humanity, sin, redemption and the lordship of Jesus Christ.
JUSTICE TAKES ITS CLEAREST SHAPE IN JESUS
The biblical story of justice doesn’t end with a set of ethical principles.
It leads us to a person.
Long before the birth of Jesus, Isaiah 42:1–4 spoke of the coming Servant upon whom God’s Spirit would rest, the One who would “bring forth justice to the nations.”
Matthew 12:15–21 later applies those words directly to Jesus.
If we want to know what the justice of God looks like when it enters ordinary human life, we therefore have to look carefully at Christ.
What we find is striking.
Jesus consistently moves toward people who could easily be overlooked or pushed to the margins.
He touches the leper in Mark 1:40–42.
He receives children whom His own disciples consider an interruption in Mark 10:13–16.
He speaks with a Samaritan woman in John 4:7–30, crossing social, ethnic and religious boundaries.
He hears Bartimaeus shouting from the roadside when the crowd wants him silenced in Mark 10:46–52.
He welcomes sinners, restores the excluded and repeatedly refuses to allow a person’s social standing to determine their worth.
Yet none of this requires Jesus to redefine sin in order to be compassionate.
That matters enormously for our understanding of justice.
Jesus doesn’t treat mercy as the suspension of truth. His tenderness toward sinners is never accompanied by indifference toward sin. Zacchaeus is welcomed by Jesus in Luke 19:1–10, but that encounter produces repentance and restitution. Jesus can extend extraordinary mercy to guilty people while still calling them out of sin.
In Christ, truth and compassion aren’t enemies.
This is one of the places where worldly ideas of justice often fragment what Scripture holds together. One approach can become so concerned with judgment that it has little room for restoration. Another can become so concerned with compassion that naming wrongdoing itself begins to feel unjust.
Jesus accepts neither.
He exposes evil while moving toward the person trapped within it.
He demands repentance while offering forgiveness.
He confronts those who misuse power while refusing to dehumanize His enemies.
He loves the vulnerable without pretending vulnerability makes a person morally infallible.
He loves sinners without pretending sin is harmless.
The fullest revelation of this union between justice and mercy comes at the cross.
The gospel doesn’t teach that God responds to human evil by deciding that it no longer matters. If that were the case, the cross would be unnecessary.
Scripture instead tells us that God’s holiness and righteousness are taken so seriously that sin must be judged. Yet the astonishing center of Christianity is that God Himself, in the person of His Son, bears judgment for His people.
Paul explains this in Romans 3:21–26. The death of Christ demonstrates God’s righteousness so that He remains both
“just and the justifier of the one who has faith in Jesus.”
Justice is not discarded in order for mercy to triumph. Justice and mercy meet at the cross, and that reality should profoundly shape the way us Disciples approach injustice in the world.
We can’t pursue justice from the assumption that we are the righteous standing over against the guilty. Every Christian approaches the subject as someone who has first stood guilty before God and received mercy that could never be earned.
The cross should therefore make us serious about evil without making us self-righteous toward evildoers. It should make us courageous in confronting wrongdoing while leaving no room for moral superiority.
We can call sin what it is because God does.
We can extend mercy because God has extended mercy to us.
If the justice of God takes its clearest shape in Jesus, then discipleship requires more than admiring that justice.
We are called to embody it.
WHAT DOES IT MEAN TO “DO JUSTICE”?
Micah 6:8 is familiar enough that we can easily miss how practical its language actually is.
God doesn’t just command His people to agree with the idea of justice, and He doesn’t tell them to simply develop strong opinions about it.
They are told to do justice, to love kindness, and to walk humbly with their God.
Justice in Scripture is something practiced.
That means our concern for justice can’t remain primarily theoretical. It can’t exist only at the level of political discussion, public statements, or opinions about distant events. Those things may have a place, but Scripture continually brings the question closer.
How are you treating the people actually within your reach?
The prophets repeatedly confronted Israel because their worship had become disconnected from the way they conducted ordinary life.
Isaiah 1:10–20 describes people continuing their sacrifices, prayers, and religious observance while injustice persisted among them.
In Amos 5:21–24, God rejects Israel’s songs and assemblies while calling instead for justice to roll down like waters and righteousness like an ever-flowing stream.
The problem wasn’t worship itself.
The problem was that their worship said one thing about God while their lives said another.
James carries the same concern into the life of the church.
A congregation cannot claim allegiance to Jesus while giving preferential treatment to the wealthy and humiliating the poor. James 2:1–9 directly condemns this kind of partiality.
Employers can’t withhold wages and assume heaven remains indifferent. James 5:1–6 contains a severe warning against wealthy people who exploit workers.
Christians can’t bless God with their mouths while using those same mouths to tear down people made in His image. James 3:9–10 exposes the contradiction.
Justice therefore enters our workplaces, homes, churches, finances, and relationships.
A Christian employer does justice by paying people fairly and refusing to exploit desperation simply because the market allows it.
A manager does justice by refusing favoritism and evaluating people truthfully.
A business owner does justice by keeping agreements, honoring debts, and refusing dishonest gain.
A friend does justice by refusing to participate in gossip or false accusations simply because the crowd has already decided the verdict.
Someone with influence does justice when they are willing to use that influence for somebody who has very little.
Someone with resources does justice when they understand those resources as stewardship rather than possession without responsibility.
Someone who has caused harm does justice when repentance moves beyond regret and begins to repair what can be repaired.
Zacchaeus is a useful example again. His encounter with Jesus did not remain an internal spiritual experience. Because his sin had economic consequences for other people, his repentance produced economic consequences as well. In Luke 19:8, he promises restitution to those he has defrauded.
Biblical repentance seeks, where possible, to make wrong things right.
Yet Micah also tells us that justice must remain joined to kindness and humility.
This matters because our world trains us to reach judgments quickly. A story appears, a clip circulates, a headline tells us who the victim is and who the villain is, and people are expected almost immediately to announce which side they occupy.
Scripture repeatedly resists hurried judgment.
Proverbs 18:13 warns that answering before listening is folly and shame.
Proverbs 18:17 reminds us that the first person to present a case can appear right until another comes and examines the matter.
James 1:19 tells believers to be quick to hear, slow to speak and slow to anger.
Justice isn’t served by believing whatever confirms our existing loyalties.
Truth sometimes requires patience.
Humility also means refusing to use justice selectively. If exploitation is wrong, it remains wrong when committed by someone whose wider agenda we support. If dishonesty is wrong, political usefulness does not make it truthful. If partiality is wrong, we cannot justify it simply because the person receiving preferential treatment belongs to a group we consider deserving.
God’s standard does not change according to who benefits.
That makes biblical justice uncomfortable, because the Word of God does not simply give us language with which to judge everybody else.
It judges us as well.
This also means justice must shape the shared life of the church.
The church should be one of the places where the world’s normal measures of value are continually overturned by the gospel.
Paul writes in Galatians 3:26–28 that those who belong to Christ share the same fundamental standing before God. The social distinctions by which the ancient world assigned value could no longer determine someone’s place within the family of God.
That established a radically different moral reality.
The person society considered unimportant had become a brother or sister.
That changes whose suffering we notice.
It changes who receives a place at our table.
It changes how leaders exercise authority.
It changes how wealth is viewed.
It changes how conflict is handled.
It changes whether the weak are protected.
The early church’s care for widows, orphans, the poor, the sick, and the abandoned flowed from precisely this theology.
If every human being bears God’s image, as Genesis 1:26–27 teaches, then no human being is disposable.
If everything we possess ultimately comes from God, then our possessions become stewardship.
If Christ gave Himself for us, sacrificial love must eventually take concrete form in the lives of His people.
Most Christians will never shape national legislation or lead a public movement.
But every Christian possesses some combination of relationships, money, authority, opportunity, skills, time and influence.
The question is what we will do with them.
Doing justice will sometimes mean confronting something clearly wrong. At other times it will mean listening carefully before reaching a conclusion. It may mean protecting someone vulnerable, correcting something unfair, paying what is owed, making restitution, refusing partiality, speaking truth when silence would be easier or using influence on behalf of someone who has very little.
Often it will look far less dramatic than the language of justice in public life.
But Scripture has never measured obedience by visibility. The command is not that every Christian become an activist.
The command is that every Christian become faithful.
To do justice is to bring the ordinary places of our lives beneath the rule of God, asking again and again:
What would truth, mercy, righteousness and faithfulness require of me here?
That question reaches much further than politics.
It reaches the way we work, lead, spend, speak, judge, forgive, give, repent and treat the people God has placed around us.
That is where biblical justice becomes visible.
JUSTICE UNDER THE LORDSHIP OF CHRIST
Christians should be people who care deeply about justice because the God we worship loves justice.
But our concern must remain distinctly Christian.
That means we cannot simply borrow our definition from the political left, the political right, a social movement, a government institution or the prevailing assumptions of our age.
Every human ideology must itself be examined beneath the authority of Scripture.
Sometimes Scripture will affirm concerns being raised within our culture.
Christians should not need convincing that exploitation matters, corruption matters, racism and ethnic hatred violate the dignity of people made in God’s image, the poor can be oppressed, foreigners can be mistreated, economic power can be abused or people without social influence can become particularly vulnerable to injustice.
The Bible spoke about such realities long before our current political categories existed.
At other times, Scripture will challenge assumptions commonly attached to the language of justice.
It refuses to separate justice from personal responsibility.
It insists that compassion cannot redefine what God has called good or evil.
It rejects partiality regardless of which group receives it.
It refuses the idea that good intentions can transform falsehood into truth.
It insists that holiness, the protection of life, family, sexuality, economic behavior, honesty, generosity and personal responsibility all remain beneath God’s authority.
Biblical justice will therefore never fit perfectly inside a modern political platform.
That is not a weakness.
It is precisely what we should expect if Scripture comes from a kingdom that transcends every earthly tribe.
Paul tells the Philippian church in Philippians 3:20 that “our citizenship is in heaven.”
That does not remove Christians from earthly responsibilities.
It establishes which kingdom has the final authority over them.
The church therefore does not need to become less concerned with justice because the word has become politically contested.
Neither should it surrender the word to whichever movement speaks most loudly about it.
We should recover it.
Justice belongs to God.
Our task is to learn what He means by it.
Then, with our understanding continually corrected by His Word, we are called to practice it.
This begins with truth. It continues in mercy. It requires humility. It protects people who can easily be overlooked. It confronts wrongdoing even when doing so is costly. It refuses partiality. It seeks restoration where restoration is possible. And it always remains beneath the lordship of Jesus Christ.
The command of Micah remains as demanding now as when it was first spoken:
“He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?”- Micah 6:8 ESV
The challenge is not simply to decide whether we agree with those words.
The challenge is to become the kind of people for whom they describe a way of life.
REFLECT
Spend some time this week considering where your own understanding of justice has been formed. Which voices have had the greatest influence on you? Scripture, family, politics, personal experience, social media, particular movements or cultural assumptions?
Then bring those influences beneath the Word of God.
Are there forms of injustice that are easy for you to recognize because they are emphasized by your own social or political world, while other forms are easier to overlook?
Are you as willing to confront wrongdoing within your own tribe as you are when it appears among people with whom you already disagree?
Think also about the places where God has entrusted you with some degree of influence. That may be within your family, workplace, church, business, friendships or community.
Who around you is easiest to overlook?
Who has less power than you?
Where might truth, fairness, advocacy, generosity or restoration be required?
Finally, ask the more difficult question:
Is there anywhere that I have acted unjustly?
Justice is not only something Christians demand from others.
Sometimes obedience begins with confession, repayment, apology or restitution.
PRACTICE THIS WEEK
Throughout the coming week, slowly read:
Micah 6:8
Isaiah 1:10–20
Amos 5:21–24
Job 29:11–17
Matthew 23:23
James 2:1–13
Try not to approach these passages primarily as commentary on society.
Allow them to examine you.
Notice what God praises, what He condemns and which people receive His particular attention. Pay attention to the relationship Scripture establishes between worship and everyday conduct, between justice and mercy, and between righteousness before God and the way we treat other people.
Then identify one act of obedience that can move the idea of justice into something concrete.
There may be something that needs to be made right. Someone may need an advocate. A financial obligation may need to be honored. A person may need to be treated more fairly. You may need to withdraw from gossip, correct something you have said, give generously or use your influence on behalf of somebody who has very little.
The action itself may appear small.
Faithfulness often does.
But biblical justice becomes visible through ordinary acts of obedience in which God’s character is reflected through His people.
READ, LISTEN & WATCH
These voices come from very different periods and circumstances, but together they reinforce the same conviction Scripture gives us:
Justice is not a fashionable addition to Christian discipleship. It belongs to the character of the God we worship and therefore to the life of those who follow Him.
BibleProject | Biblical Justice
BibleProject’s teaching on biblical justice provides a helpful introduction to mishpat, tsedaqah and the relationship between righteousness, justice and care for the vulnerable throughout Scripture.
Explore BibleProject’s material on justice
Basil of Caesarea | On Wealth and the Poor
Basil’s preaching provides an uncompromising early Christian treatment of possessions, stewardship and responsibility toward people in need. His writings demonstrate that serious Christian concern for poverty and economic injustice long predates modern political movements.
Read Basil through New Advent
John Chrysostom | Homilies
Chrysostom repeatedly addresses wealth, exploitation, generosity, stewardship and Christian responsibility toward one’s neighbor. He is particularly helpful because he refuses to separate charity from justice. Generosity cannot compensate for wealth obtained through wrongdoing.
Read John Chrysostom’s writings
Augustine |The City of God
Augustine provides the deeper theological foundation for understanding justice under the rule of God. His argument that true justice cannot finally exist apart from rightly ordered relationship with God helps explain why Christianity cannot simply adopt a secular definition of justice and attach biblical language to it.
Read The City of God
SNEAK PEEK | MONTH 10, WEEK 2 - LOVE MERCY
Anchor Scripture:
“Be merciful, even as your Father is merciful.” - Luke 6:36
Next week, we’ll continue our Month 10 study by looking at what it means to love mercy.
We’ll explore mercy as part of God’s character, how Jesus embodies it, and why Christian mercy is never weakness, compromise or the avoidance of truth.
The question is simple:
Do we only value mercy when we receive it, or have we become people who love to give it?
PRAYER
Father,
You are righteous in everything You do, and righteousness and justice are the foundation of Your throne.
Teach us to receive our understanding of good and evil from You rather than allowing the world around us to form us without question.
Give us wisdom to recognize where our culture speaks truthfully about injustice and where its definitions depart from Your Word.
Forgive us for the times we have been more interested in identifying injustice in others than confronting it within ourselves.
Search our hearts for partiality, dishonesty, selfishness and indifference. Show us where our decisions have harmed others and give us the humility to make things right where we can.
Make us people who love truth without becoming harsh, who show mercy without compromising what is right, and who defend those who are vulnerable without abandoning impartiality.
Give us the courage to use whatever influence, resources and authority You have entrusted to us for the good of others.
Above all, keep our eyes fixed upon Jesus.
Thank You that at the cross we see the righteousness of God revealed and guilty people offered mercy through Christ.
May the mercy we have received make us humble, courageous and faithful people.
Teach us not merely to speak about justice, but to do justice, love kindness and walk humbly with You.
In Jesus’ name,
Amen.
I’m glad you’re here.
Let’s run the race - Eyes Up, Chin Up!
Grace and peace,
Sam Johnston
Youtube Channel | Spotify | Instagram | Free Christ-Focused Business Course
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