Quick Definition
just, righteous, impartial
Strong's Definition
equitable (in character or act); by implication, innocent, holy (absolutely or relatively)
Derivation: from G1349 (δίκη);
KJV Usage: just, meet, right(-eous)
Thayer's Greek Lexicon
δίκαιος, δίκαια, δίκαιον (from δίκη right) (fr. Homer down), properly, the Hebrew φΗγΔΜιχ, "observant of ἡ δίκη, righteous, observing divine and human laws; one who is such as he ought to be; (German rechtbeschaffen; in the earlier language, whence appropriated by Luther,gerecht in a broad sense; in Greek writings used even of physical things, as ἵππος, Xenophon, mem. 4, 4, 5; γήδιον δικαιοτατον, most fertile, Xenophon, Cyril 8, 3, 38; (ἅρμα δίκαιον, ibid. 2, 2, 26));
1. in a wide sense, upright, righteous, virtuous, keeping the commands of God;
a. universally: Mat_1:19 (the meaning is, it was not consistent with his uprightness to expose his betrothed to public reproach); Mat_10:41; Mat_13:43; Mat_13:49; Mat_23:28; Mat_25:37; Mat_25:46; Luk_1:6; Luk_1:17; Luk_14:14; Luk_18:9; Luk_20:20; Rom_5:7 (cf. Winer's Grammar, 117 (111)); 1Ti_1:9; Jas_5:6; Jas_5:16; 1Pe_3:12; 1Jn_3:7 (10 Lachmann); Rev_22:11; opposed to ἁμαρτωλοί καί ἀσεβεῖς, 1Pe_4:18; δίκαιοι καί ἄδικοι, Mat_5:45; Act_24:15; used of O. T. characters noted for piety and probity: Mat_13:17; (Mat_23:29); Heb_12:23; thus of Abel, Mat_23:35; Heb_11:4; of Lot, 2Pe_2:7 f. (Wis_10:4 f); of those who seem to themselves to be righteous, who pride themselves on their virtues, whether real or imaginary: Mat_9:13; Mar_2:17; Luk_5:32; Luk_15:7 (Ecc_7:17 (16)). Joined with εὐλαβής, Luk_2:25 (ἤθη ἐυλαβαη καί δίκαια, τό δίκαιον καί ἐυλαβες, Plato, polit., p. 311 a. b.); with ἅγιος, Mar_6:20; with ἀγαθός, Luk_23:50; with φοβούμενος τόν Θεόν, Act_10:22; ἔργα δίκαια, opposite πονηρά, 1Jn_3:12. Neuter τό δίκαιον, that which regard for duty demands, what is right: 2Pe_1:13; plural Php_4:8; δίκαιον ἐστι, Eph_6:1; Php_1:7; with the addition of ἐνώπιον τοῦ Θεοῦ, God being judge, Act_4:19.
b. the negative idea predominating: innocent, faultless, guiltless, (for πΘχΔι, Pro_1:11; Job_9:23, etc.); thus used of Christ in the speech of Gentiles: Mat_27:19; Mat_27:24 R G L brackets Tr brackets WH marginal reading; Luk_23:47; αἷμα δίκαιον, (Pro_6:17; Joe_3:19 (); Jon_1:14), Mat_23:35; ( Tr marginal reading WH text); ἡ ἐντολή ἅγια καί δίκαια (having no fellowship with sin (others besides, see the commentaries at the passage)) καί ἀγαθή, Rom_7:12.
c. preeminently, of him whose way of thinking, feeling, and acting is wholly conformed to the will of God, and who therefore needs no rectification in heart or life; in this sense Christ alone can be called δίκαιος: Act_7:52; Act_22:14; 1Pe_3:18; 1Jn_2:1; ἅγιος καί δίκαιος, Act_3:14; among the rest of mankind it is rightly denied that one δίκαιος can be found, Rom_3:10 ( Ecclesiastes 7:21-2 0ἄνθρωπος οὐκ ἐστι δίκαιος ἐν τῇ γῆ, ὅς ποιήσει ἀγαθόν καί οὐχ ἁμαρτήσεται). of God: holy, Rom_3:26 (where it is to be closely rendered just or righteous, on account of the following καί τόν δικαιοῦντα, and the justifier or who pronounces righteous, but the substantial meaning is holy, that quality by virtue of which he hates and punishes sin); 1Jn_2:29.
d. contextually, approved God, acceptable to God, (German gottwohlgefallig): Rom_5:19; with the addition ἐκ πίστεως, acceptable to God by faith (Winer's Grammar, 136 (129)): Rom_1:17; Gal_3:11; Heb_10:38; δίκαιος παρά τῷ Θεῷ, Rom_2:13.
2. In a narrower sense, rendering to each his due; and that in a judicial sense, passing just judgment on others, whether expressed in words or shown by the manner of dealing with them: Tit_1:8; so of God recompensing men impartially according to their deeds, Rev_16:5; in the same sense also in Joh_17:25 (who does not award the same fate to the loving and faithful disciples of Christ and to 'the world'); 1Jn_1:9 (who executes the laws of his government, and therefore also the law concerning the pardon of sins); ὁ δίκαιος κριτής, of Christ, 2Ti_4:8; κρίσις δίκαια, Joh_5:30; Joh_7:24; 2Th_1:5; plural, Rev_16:7; Rev_19:2; αἱ ὁδοί τοῦ Θεοῦ δίκαια καί ἀληθιναί, Rev_15:3; neuter τό δίκαιον, what is due to others, Col_4:1; what is agreeable to justice and law, Luk_12:51; δίκαιον namely, ἐστιν, it is agreeable to justice, 2Th_1:6; accordant with deserts, Mat_20:4, and Rec. (See references under the word δικαιόω, at the end; cf. ἀγαθός, at the end.)
Mounce Concise Greek Dictionary
δίκαιος dikaios 79x
just, equitable, fair, Mat_20:4 ; Luk_12:57 ; Joh_5:30 ; Col_4:1 ;
of persons,
just, righteous, absolutely, Joh_17:25 ; Rom_3:10 ; Rom_3:26 ; 2Ti_4:8 ; 1Pe_3:18 ; 1Jn_1:9 ; 1Jn_2:1 ; 1Jn_2:29 ; Rev_16:5 ;
righteous by account and acceptance, Rom_2:13 ; Rom_5:19 ; in ordinary usage, just, upright, innocent, pious, Mat_5:45 ; Mat_9:13 , et al. freq.; ὁ δίκαιος , the Just One, one of the distinctive titles of the Messiah, Act_3:14 ; Act_7:52 ; Act_22:14 innocent; just; righteous, righteousness; upright.
Abbott-Smith Greek Lexicon
δίκαιος , -α , -ον
( < δίκη ),
[in LXX chiefly for H6662 (for rendering of H6662 in sense of correct, v. Deiss., BS , 115 f .); sometimes for H5355 as Pro_1:11 , al. ;]
in early Gk . writers,
(a) of persons, observant of ίκη , custom, rule, right, righteous in performing duties to gods and men;
(b) of things, righteous , in accordance with right. In NT:
1. righteous, chiefly in the broad sense, as above, of the person or thing corresponding to the Divine standard of right;
(a) of persons: of God, Rom_3:26 , 1Jn_2:29 ; 1Jn_3:7 ; of Christ, Act_3:14 ; Act_7:52 ; Act_22:14 , 1Pe_3:18 , 1Jn_2:1 ; of men, Mat_1:19 ( Abbott, Essays , 75 f .) Mat_10:41 ; Mat_13:17 ; Mat_13:43 ; Mat_13:49 , Luk_1:6 ; Luk_1:17 , Rom_5:7 , 1Ti_1:9 , Jas_5:6 , 1Pe_3:12 , 1Jn_3:7 , Rev_22:11 , al. ; δ . καὶ εὐλαβής , Luk_2:25 ; ἅγιος , Mar_6:20 ; ἀγαθός , Luk_23:50 ; φοβούμενος τ . θεόν , Act_10:22 ; opp . to ἀμαρτωλοὶ καὶ ἀσεβεῖς , 1Pe_4:18 ; ἄδικοι , Mat_5:45 , Act_24:15 ; δ . ἐκ πίστεως , Rom_1:17 , Gal_3:11 , Heb_10:38 ( LXX ); δ . παρὰ τ . θεῷ , Rom_2:13 ;
(b) of things: ἔργα δ ., opp . to πονηρὰ , 1Jn_3:12 ; ἐντολή , Rom_7:12 ; metaph ., αἷμα , Mat_23:35 ; τὸ δ ., Luk_12:57 ; δ . ἐστιν , Act_4:19 , Eph_6:1 , Php_1:7 ; ὅ , Mat_20:4 ; ὅσα , Php_4:8 .
2. In narrower sense;
(a) of persons, as in later cl . writers, just , rendering to each his due: Tit_1:8 , 1Jn_1:9 ; δ . κριτής , 2Ti_4:8 ;
(b) of things: τὸ δ ., Col_4:1 ; δ ., sc . ἐστιν , 2Th_1:6 ; κρίσις δ ., Joh_5:30 ; ὁδοί , Rev_15:3 .
SYN.: ἀγαθός G18 ( q.v. ), καλός G2570 , χρηστός G5543 ( Cremer , 183, 690).
Moulton & Milligan — Vocabulary of the Greek NT
δίκαιος [page 162]
Our sources have naturally little light to throw upon the deeper Christian significance of this important word, but we may give a few examples showing its general usage. The adjective is applied to a just measure (μετρήσει δ .) P Tebt I. 11 .13 (B.C. 119), 105 .41 (B.C. 103) etc., and a just rule (σκυτάλη δ .) P Rein 20 .24 (B.C. 108). Then it would seem to have become a vox propria in connexion with the rise of the Nile, e.g. OGIS 666 .11 (i/A.D.) νῦν μᾶλλον ἀπέλαυσε ( sc. ἡ Αἴγυπτος ) τῆς δικαίας ἀναβάσεως τοῦ θεοῦ : see Dittenberger s note and cf. Deissmann BS , p. 116. In P Petr II. 28 viii. 6 (taxing account iii/B.C.) we hear of a δικαίου νήσου . The neuter is very largely used substantially, for duty, rights or claims. Thus in P Petr II. 10 .27 the royal gooseherds make petition that certain grievances be set right, ἵνα δυνώμεθα τὰ δίκαια ποιεῖν τῶι βασιλεῖ , in order that we may be able to do our duty to the king : cf. the neuter plural of the duties of marriage, e.g. P Oxy VI. 905 .9 (marriage contract A.D. 170) συμβιούτωσαν [οὖν ἀλλήλοις οἱ γ ]αμοῦντες φυλάσσοντες τὰ τοῦ γάμου δίκαια , ib. X. 1273 .23 (A.D. 260), BGU IV. 1098 .34 ( c. B.C. 18) τηρεῖν τὰ πρὸς τ̣ο̣, ν̣ ἄνδρα καὶ τὸν κοινὸν βίον δίκαια .
The meaning of right, justice, to which this leads, figures in the concluding formula of numerous petitions : cf. also Col_4:1 . Thus P Magd 2 .9 (iii/B.C.) where a widow petitions Ptolemy III ἵνα ἐ [πὶ ] σὲ καταφυγοῦσα , βασιλεῦ , τοῦ δικαίου τύχω , and P Oxy III. 486 .35 (A.D. 131) ἵνα τὰ ἐ [μα ]υτῆς δίκ̣[αια λάβω . Cf. P Oxy IV. 746 .9 (a letter of recommendation A.D. 16) τοῦτο οὖν ἐάν σοι φα [ί ]νηται σπουδάσεις κατὰ τὸ δίκαιον , please therefore further him in this matter, as is just (Edd.). So with the negative in a complaint, as BGU IV. 1187 .20 ( c. B.C. 1) μη [δ ]ενὸς δικα [ίο ]υ ἀντεχόμενοι . Claim or the like will render it in P Ryl II. 68 .27 (B.C. 89) ἴ̣ν̣᾽ . . . ἐὰν δὲ περιγένωμαι , λάβω παρ᾽ αὐτῆς τὸ δίκαιον ὡς καθήκει , if I survive, I may obtain satisfaction from her as is right (Edd.), P Tor 1 vii. 27 (B.C. 116) καὶ ταύτην μηδ᾽ ὁλοσχερῶς πᾶσιν , ἀλλὰ τοῖς ἔχουσίν τι δίκαιον , P Tebt II. 320 .10 (A.D. 181) ὑπετάξαμ (εν ) [ἡ ]μῶν τὰ δίκαια , we append our claims (Edd.). Δ . often answers to the Latin ius , as P Lond 1164( e ) .6 (A.D. 212) (= III. p. 160) τὰ ὑπάρχοντα αὐτῷ μέρη οἰκιῶν δύο οὐσῶν ἐν τῇ Ἀντινοουπόλει ἐλθόντα εἰς αὐτὸν ἀπὸ [δι ]καίου [π ]αρα χωρήσεως γενομένης κτλ , and often for the ius liberorum , which qualified a woman to appear in legal transactions without a guardian. Thus so in the same formula P Thead 1 .5 (A.D. 306), P Oxy IX. 1199 .7 (iii/A.D.), ib. X. 1276 .3 (A.D. 249) ἡ δὲ Μεϊθοῦς χωρὶς κυρίου χρηματίζουσα κατὰ τὰ Ρωμ [αίω ]ν ἔθη τέκνων δικαίῳ , so .24 , and ib. 1277 .3 (A.D. 255), and cf. Archiv i. p. 310 f. The difficult phrase ὑπέχειν καὶ λαμβάνειν τὸ δίκαιον ἐπὶ τῶν χρηματιστῶν , P Tebt I. 5 .214 (B.C. 118), is translated they shall give and receive satisfaction before the chrematistae by the editors, who note that it is apparently another way of saying διδόναι καὶ δέχεσθαι δίκην , according as the verdict was against or for them ; but see Wenger in Archiv ii. p. 493, who renders Recht zu geben und zu nehmen, d. i. sich beklagen zu lassen und zu klagen. Δικαία appears as a fem. subst. in OGIS 8 .29 (iv/B.C.) βαθόεντι τᾶ πόλε [ι ] καὶ τᾶ δικαία , helping the state and justice. In the late P Lond 483 .6 (A.D. 616) (= II. p. 325) τὸ δίκαιον is applied to a monastery, evidently with reference to its corporate unity as distinct from the individual who happens at any given time to represent it as prior (see the editor s note).
For the adverb, cf. P Magd 29 .5 (B.C. 218) οὐ διείρηταί μοι δικαίως a complaint that the division of a piece of land has not been made fairly. For the combination ὁσίως καὶ δικαίως , as in 1Th_2:10 , see P Par 63 viii. 12 ff. where a letter-writer claims that he has acted in a holy and just way before the gods ἐγὼ γὰρ πιστεύσας σοί τε καὶ τοῖς θεοῖς , πρὸς οὓς ὁσίως καὶ δίκ . . . δικαίως [πολι ]τευσάμενος κτλ . MGr is δίκι̯ος : the phrase ἔχω δίκι̯ο , I am right, recalls the old substantival use. It should be added that Δίκαιος appears as a proper name : cf. the Latin Iustus , as in Act_1:23 ; Act_18:7 , Col_4:11 .
Liddell-Scott — Intermediate Greek Lexicon
δίκαιος (adj di^kai os_h_on ) (adj di^kai os_on ) [Etym: δίκη] in Hom. and early writers, of persons, "observant of custom and social rule, well-ordered, civilised", Od. ; so, δικαίη ζόη a "regular" way of living, Hdt. :—adv., δικαίως μνᾶσθαι to woo "in due form, decently", Od. "observant of right, righteous", Hom. , etc.:—so of actions, "in accordance with right, righteous", id=Hom. later usage: of things, "even, well-balanced", ἅρμα δίκαιον Xen. :— "regular, exact, rigid", ὀργυιαὶ δίκαιαι Hdt. ; τῷ δικαιοτάτῳ τῶν λόγων to speak "quite exactly", id=Hdt. ; πάντα δικαίως τετήρηται Dem. "right, lawful, just", τὸ δίκαιον "right", opp. to τὸ ἄδικον, Hdt. , etc.; also, "a right, a lawful claim", Thuc. , etc.:—adv. -ως, "rightly, justly", Hdt. , etc. of persons, as well as things, like Lat. justus, meet, right, fitting, Aesch. ; ἵππον δ. ποιεῖσθαί τινι to make a horse "fit for" another's "use", Xen. "real, genuine, true", Dem. , συγγραφεύς Luc. :—adv. -ως, "really and truly", Soph. "fair, moderate", like μέτριος, Thuc. : —δικαίως "with reason", Soph. , Thuc. in Prose, δίκαιός εἰμι with inf., δίκαιοί ἐστε ἰέναι you "are bound" to come, Hdt. ; δ. εἰμι κολάζειν I "have a right" to punish, Ar. ; δίκαιοί εἰσι ἀπιστότατοι εἶναι they "have reason" to be most distrustful, Thuc. ; δ. ἐστιν ἀπολωλέναι "dignus est qui pereat", Dem. :—we should say δίκαιόν ἐστι, which also occurs.
STEPBible — Tyndale Abridged Greek Lexicon
δίκαιος, -α, -ον
(δίκη), [in LXX chiefly for צַדִּיק (for rendering of צַדִּיק in sense of correct, see Deiss., BS, 115 f.); sometimes for נָקִי as Pro.1:11, al. ;]
in early Gk. writers
__(a) of persons, observant of δίκη, custom, rule, right, righteous in performing duties to gods and men ;
__(b) of things, righteous, in accordance with right.
In NT
__1. righteous, chiefly in the broad sense, as above, of the person or thing corresponding to the Divine standard of right
__(a) of persons: of God, Rom.3:26, 1Jn.2:29 Jn 3:7; of Christ, Act.3:14 7:52 22:14, 1Pe.3:18, 1Jn.2:1; of men, Mat.1:19 (Abbott, Essays, 75 f.) Mat.10:41 13:17, 43 13:49, Luk.1:6, 17, Rom.5:7, 1Ti.1:9, Jas.5:6, 1Pe.3:12, 1Jn.3:7, Rev.22:11, al.; δ. καὶ εὐλαβής, Luk.2:25; ἅγιος, Mrk.6:20; ἀγαθός, Luk.23:50; φοβούμενος τ. θεόν, Act.10:22; opposite to ἀμαρτωλοὶ καὶ ἀσεβεῖς, 1Pe.4:18; ἄδικοι, Mat.5:45, Act.24:15; δ. ἐκ πίστεως, Rom.1:17, Gal.3:11, Heb.10:38" (LXX) ; δ. παρὰ τ. θεῷ, Rom.2:13
__(b) of things: ἔργα δ., opposite to πονηρὰ, 1Jn.3:12; ἐντολή, Rom.7:12; metaphorically, αἷμα, Mat.23:35; τὸ δ., Luk.12:57; δ. ἐστιν, Act.4:19, Eph.6:1, Php.1:7; ὅ, Mat.20:4; ὅσα, Php.4:8
__2. In narrower sense
__(a) of persons, as in later cl. writers, just, rendering to each his due: Tit.1:8, 1Jn.1:9; δ. κριτής, 2Ti.4:8
__(b) of things: τὸ δ., Col.4:1; δ., sc. ἐστιν, 2Th.1:6; κρίσις δ., Jhn.5:30; ὁδοί, Rev.15:3
SYN.: ἀγαθός (which see), καλός, χρηστός (Cremer, 183, 690). (AS)
📖 In-Depth Word Study
Righteous (1342) dikaios (dÃkaios)
Just (1342) (dikaios from dike = right, just) defines that which is in accordance with high standards of rectitude. It is that which is in right relation to another and so in reference to persons defines the one who is morally and ethically righteous, upright or just
Steven Cole...
This word sometimes means righteous, but in this context, it probably refers to a man who is fair and equitable in his dealings with others. He is not partial to the wealthy and he doesn’t ignore or belittle the poor. He is able to weigh the facts of a matter and make impartial decisions based on the evidence.. (Read the full sermon)
Dikaios is used 79 times in NT: Mt. 1:19; 5:45; 9:13; 10:41; 13:17, 43, 49; 20:4; 23:28, 29, 35; 25:37, 46; 27:19; Mk. 2:17; 6:20; Luke 1:6, 17; 2:25; 5:32; 12:57; 14:14; 15:7; 18:9; 20:20; 23:47, 50; Jn 5:30; 7:24; 17:25; Acts 3:14; 4:19; 7:52; 10:22; 22:14; 24:15; Ro 1:17; 2:13; 3:10, 26; 5:7, 19; 7:12; Gal 3:11; Ep 6:1; Phil. 1:7; 4:8; Col 4:1; 2Th 1:5-6; 1Ti 1:9; 2Ti 4:8; Titus 1:8; Heb 10:38; 11:4; 12:23; James 5:6, 16; 1Pe 3:12, 18; 4:18 2Pe 1:13; 2:7, 8; 1Jn 1:9; 2:1, 29; 3:7, 12; Re 15:3; 16:5, 7; 19:2; 22:11. Dikaios is translated as innocent(1), just(6), justice(1), right(6), righteous(45), righteous man(8), righteous Man(1), righteous man's(1), righteous men(2), righteous one(1), Righteous One(3), righteous persons(1), what is right(1), who is righteous(1).
There are 277 uses of dikaios in the Septuagint (LXX) (Gen. 6:9; 7:1; 18:23, 24, 25, 26, 28; 20:4; Ex 9:27; 18:21; 23:7, 8; Lev 19:36; Nu 23:10; Deut. 4:8; 16:18, 19, 20; 25:1, 15; 32:4; 1Sa 2:2, 9; 24:17; 2Sa 4:11; 1 Ki. 2:32; 8:32; 2Ki. 10:9; 2Chr 6:23; 12:6; Ezr 9:15; Neh 9:8, 33; Esther 1:1; 4:17; 8:12; Job 1:1; 5:5; 6:29; 8:3; 9:2, 15, 20, 23; 10:15; 11:2; 12:4; 13:18; 15:14; 17:8; 22:19; 24:4, 11; 25:4; 27:5, 17; 28:4; 31:6; 32:1, 2; 33:12; 34:5, 10, 17; 35:2, 7; 36:3, 7, 10, 17; 37:23; 40:8; Ps. 1:5, 6; 2:12; 5:12; 7:9, 11; 11:3, 5, 7; 14:5; 31:18; 32:11; 33:1; 34:15, 17, 19, 21; 37:12, 16, 17, 21, 25, 29, 30, 32, 39; 52:6; 55:22; 58:10, 11; 64:10; 68:3; 69:28; 75:10; 92:12; 94:21; 97:11, 12; 112:4, 6; 116:5; 118:15, 20; 119:137; 125:3; 129:4; 140:13; 141:5; 142:7; 145:17; 146:8; Pr 1:11; 2:16; 3:9, 32, 33; 4:18, 25; 6:17; 9:9; 10:3, 6, 7, 11, 16, 17, 18, 20, 21, 22, 24, 25, 28, 30, 31, 32; 11:1, 3, 7, 8, 9, 10, 15, 16, 18, 19, 23, 28, 31; 12:3, 5, 7, 10, 13, 17, 21, 25, 26; 13:5, 9, 11, 21, 22, 23, 25; 14:9, 19, 32; 15:6, 28, 29; 16:7, 11, 13, 33; 17:4, 7, 15, 26; 18:5, 10, 17; 19:22; 20:8; 21:2, 3, 7, 12, 15, 18, 26; 23:24, 31; 24:15, 16, 24; 25:26; 28:1, 12, 21, 28; 29:2, 4, 6, 7, 16, 26, 27; 30:12; Eccl. 3:16, 17; 7:15, 16, 20; 8:14; 9:1, 2; Is 3:10; 5:23; 29:21; 32:1; 41:10; 45:21; 47:3; 51:1; 53:11; 54:17; 57:1; 58:2; 59:4; 60:21; 61:8; 64:5; Je 11:20; 12:1; 20:12; 23:5; 31:23; 42:5; Lam 1:18; 4:13; Ezek 3:20, 21; 13:22; 18:5, 8, 9, 11, 20, 24, 26; 23:45; 33:12, 13, 18; 45:10; Da 9:14; 12:3; Ho 14:9; Joel 3:19; Amos 2:6; 5:12; Jon 1:14; Hab. 1:4, 13; 2:4; Zeph. 3:5; Zech. 7:9; 9:9; Mal. 3:18). Here are a few representative uses of dikaios from the Septuagint, describing the character of God, the coming Messiah and godly men ...
Genesis 6:9 These are the records of the generations of Noah. Noah was a righteous (Lxx = dikaios) man, blameless in his time; Noah walked with God. (Note that righteous conduct {walk} is associated with the one who is truly righteous).
Genesis 7:1 Then the LORD said to Noah, "Enter the ark, you and all your household; for you alone I have seen to be righteous (Lxx = dikaios) before Me in this time.
Genesis 18:23 And Abraham came near and said, "Wilt Thou indeed sweep away the righteous (Lxx = dikaios) with the wicked?
Exodus 9:27 Then Pharaoh sent for Moses and Aaron, and said to them, "I have sinned this time; the LORD is the righteous (Lxx = dikaios) one, and I and my people are the wicked ones.
Deuteronomy 32:4 The Rock! His work is perfect, for all His ways are just. A God of faithfulness and without injustice, righteous (Lxx = dikaios) and upright is He.
Job 1:1 There was a man in the land of Uz, whose name was Job, and that man was blameless, upright (Lxx = dikaios), fearing God, and turning away from evil. (Note that righteous conduct {turning away from evil} is associated with the one who is truly righteous).
Psalm 1:5 Therefore the wicked will not stand in the judgment, Nor sinners in the assembly of the righteous (Lxx = dikaios).
Proverbs 10:3 The LORD will not allow the righteous (Lxx = dikaios) to hunger, But He will thrust aside the craving of the wicked.
Ecclesiastes 7:20 Indeed, there is not a righteous (Lxx = dikaios) man on earth who continually does good and who never sins.
Habakkuk 2:4 "Behold, as for the proud one, His soul is not right within him; But the righteous (Lxx = dikaios) will live by his faith. (Quoted in Ro 1:17; Gal 3:11; Heb 10:38 )
Zechariah 9:9 Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your King (Messiah) is coming to you; He is just (Lxx = dikaios) and endowed with salvation, humble, and mounted on a donkey, Even on a colt, the foal of a donkey. (Quoted in Mt 21:5)
The meaning of the root word dike is based on the assumption that men expect a certain standard of behavior and if this is not attained judgment may result. It follows that the basic meaning of the adjective dikaios describes that which is proper, right, fitting, fair, righteous, just (acting or being in conformity with what is morally upright or good). From a legal viewpoint dikaios refers to one who is law-abiding (doing all that law or justice requires), honest and good in behavior and from a religious viewpoint one who is rightly related to God. In simple terms this trait describes being in accordance with what God requires. The righteous man does what he ought. He is the person who conforms to the standard, will or character of God.
For example, Luke describes Zacharias and Elizabeth (John the Baptist's parents) as
both righteous (dikaios) in the sight of God, walking blamelessly in all the commandments and requirements of the Lord. (Lk 1:6, see Luke 2:25 "Simeon...was righteous")
They were rightly related to God and because of that right relationship, they walked accordingly. Again we see righteous character is associated with righteous conduct. That's what Paul is calling for in those men who would lead God's church.
The Greek writes used dikaios in the context of social rule to refer to that which is well-ordered or civilized. Thus one Greek writer describes a "dikaios" citizen - a "good citizen" or a "civilized (dikaios) way of life."
Dikaios pertains to to being in accordance with high standards of rectitude, and so describes one who is upright or fair. In the Greco-Roman a dikaios individual was one who upheld the customs and norms of behavior, including especially public service, and in so doing, created the environment that made for a well-ordered, civilized society. One can readily see how apropos dikaios would be for the overseer.
John gives us a Scriptural "definition" of dikaios writing
Little children, let no one deceive you; the one who practices (present tense = habitually, as a lifestyle) righteousness is righteous (dikaios), just as He is righteous (dikaios). (1Jn 3:7)
The one who habitually (not perfectly) does what is right is righteous (dikaios). A righteous character expresses itself in righteous conduct. If a man knows God, he will obey God. A man cannot claim genuine salvation if he is habitually living in sin. On the other hand, a man can only practice genuine righteousness because he possesses the nature of the One Who is righteous. Notice that the practice of righteousness is not what makes the individual “righteous” (dikaios), but reveals the inner nature of the one who is practicing righteousness. One practices righteousness because of his righteous character.
You will know them by their fruits (Mt 7:16-note).
The individual’s conduct is certain evidence of his nature. The one who practices righteousness does so because he has been granted the righteousness of God. And ultimately the overseer who is "just" or "righteous" is a man who reflects the just and fair character of God Himself.
Vine comments that
dikaios was first used of persons observant of dikÃ", custom, rule, right, especially in the fulfillment of duties towards gods and men, and of things that were in accordance with right. The English word “righteous” was formerly spelt ââ¬Ërightwise’, i.e., (in a) straight way. In the N.T. it denotes righteous, a state of being right, or right conduct, judged whether by the Divine standard, or according to human standards, of what is right. Said of God, it designates the perfect agreement between His nature and His acts (in which He is the standard for all men). (Vine, W E: Vine's Complete Expository Dictionary of Old and New Testament Words. 1996. Nelson)
Matthew in the first NT use of dikaios gives us a practical illustration of the meaning of this adjective in his description of Mary's husband, Joseph , recording that he was
a righteous (dikaios) man and not wanting to disgrace her, desired to put her away secretly. (Mt 1:19)
So here we note that being "righteous" is associated doing "right" -- right conduct.
Phillips translates dikaios as "fair minded" which reflects one's commitment to and understanding of that which is just and equitable, at quality which is crucial to the credibility of the leader.
Jesus used dikaios to describe His Father as
O righteous [dikaios] Father” (Jn 17:25)
By analogy then the overseer who is just, upright and fair, is a man who reflects the character of God the Father.
Barclay adds that
The Greeks defined the just (dikaios) man as he who gives both to men and to the gods what is due to them. The Christian office-bearer must be such that he gives to man the respect and to God the reverence, which are their due. (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press)
MacArthur writes that since dikaios
could refer to general righteousness, which would make it seem out of place in this list of specifics, it may be best to see it as meaning “fairness,” a commitment to and understanding of that which is just and equitable. That quality is crucial to the credibility of a leader. (MacArthur. Titus: Moody Press)
The overseer who is not just, fair minded and upright toward men in all of his dealings can do little good and potentially can accomplish great harm to the body of Christ.
The overseer's conduct must conform to the standard of right (dike). He is a man of integrity who sticks by his word and practices what he preaches.
DEVOUT: hosion:
moral (GWT)
holy (NIV)
pious (DNT)
saintly (Weymouth)
a devout man and religiously correct (Amp)
Holy in his heart (Clarke)
unstained (Wiersbe)
pure, unpolluted, free from the stain of sin (Hiebert)
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