Social Justice or Biblical Justice?

My friend, Ron Calhoun, is a retired missionary and educator.  He served for 37 years, primarily in South Africa.  Ron is a tremendous Bible scholar, missionary, and deep Christian.  He observes the contrast between the prevailing neo-Marxist model of social justice and a Biblical view of justice.

"It is essential to note here that the Old Testament teaching on social justice is not compatible with the Marxist teaching on social justice.  It is impossible to wed the two.  The OT teaching begins with a God who loves all human persons, the rich and the poor.  God promotes a revolution of love.  He addresses those rich who are guilty of oppressing the poor, reminds them of his love for the poor, advises the rich that they are to love the poor as he does, and warns of his judgment if they do not treat the poor compassionately and with justice.
"Marxism, at its base, eliminates God from the equation.  The pattern of history is determined by economic forces which mysteriously move forward in a dialectical manner.  The capitalist-oppressor class and the oppressed-laborer class are caught up in stages of ongoing struggle until, finally, a classless society emerges.
"Marxism promotes a revolution of hate.  It addresses the poor as a class inciting them to indiscriminate violent revolution against the rich as a class.  What is supposed to emerge is a society of redistributed wealth in which each individual gives according to his-her ability and each receives according to his-her need.
"Of course, the fallible, fallen persons who implement the system are the ones who determine what each person's ability is and the need each person actually has.  It is a system of external compulsion, not of freely chosen love, and thus reduces persons under the system to manipulated pawns, lacking freedom and unable to build righteous character through freely chosen, right choices producing just and compassionate action toward the poor."
From Ronald C. Calhoun (2013).  Life in the Image of God:  The Sermon on the Mount as a hillside holiness message.  West Bow Press, p. 225-226.