Sin entered the world and our mission now includes God’s mission of redemption. Our primary role in redemption is to proleptically live out the Kingdom in our time, remaining aware that we live in a time when the Kingdom is not fully realized. The idea of shalom is probably the nearest thing we have to summing up the nature of the Kingdom of God.
Contrary to practice of ancient cultures, God seems to desire that each person of the community participate in stewardship of the world. Private property is simply assumed and practices like the jubilee were given by God as safeguards to protect ownership of agricultural property allotted to the people. Perpetual indebtedness and servitude were thwarted in God's plan. Yet even with private property, there was the injunction that the poor be provided for.
Also planted deep within the Judeo-Christian ethos is the idea of progress. The things God creates are good but unfinished. We participate with God in the process of transforming matter, energy, and data from less useful forms into more useful forms. We are not merely protecting a status quo but building a Kingdom, bringing everything to its fulness.
I want to turn our attention now to economic justice. When we talk about economic justice we are essentially talking about three aspects of justice.
1. Distributive Justice – This addresses how capital and goods are distributed throughout the society.Next, I want to take a brief look at these three aspects of economic justice and evidence for them in the Bible.
2. Commutative Justice – This addresses the truthfulness of parties to an economic exchange.
3. Remedial Justice – This addresses just compensation and punitive action when there has been malicious or careless damage done to life, liberty or property.