Righteousness (1343) (dikaiosune from dikaios [word study] = being proper or right in the sense of being fully justified being or in accordance with what God requires) is the quality of being upright. In its simplest sense dikaiosune conveys the idea of conformity to a standard or norm and in Biblical terms the "standard" is God and His perfect, holy character. In this sense righteousness is the opposite of hamartia (sin), which is defined as missing of the mark set by God. Dikaiosune is rightness of character before God and rightness of actions before men. Righteousness of God could be succinctly stated as all that God is, all that He commands, all that He demands, all that He approves, all that He provides through Christ (Click here to read Pastor Ray Pritchard's interesting analysis of righteousness in the Gospel of Matthew). Jesus Thy Blood and righteousness My beauty are, my glorious dress; ’Midst flaming worlds in these arrayed, With joy shall I lift up my head. (Play) Here in Ro 3:5 dikaiosune is one of God's attributes. By contrast Eadie writes that dikaiosune as used in Ephesians 4:24-note signifies... that moral rectitude which guides the new man (New Self) in all relationships. It is not bare equity or probity (adherence to the highest principles and ideals), but it leads its possessor to be what he ought to be to every other creature in the universe. The vices reprobated by the apostle in the following verses (Referring to Ep 4:25, 26, 27-note, Ep 4:28-note, Ep 4:29, 30-note, Ep 4:31-note), are manifest violations of this righteousness. It follows what is right, and does what is right, in all given circumstances. (Reference) In Biblical terms righteousness is that which is determined not by man or external standards but only by God and as such is that which is acceptable to God and in keeping with what God is in His holy character. Righteousness is in general use represents conformity to a standard, Thayer adds that righteousness is "the state of him who is such as he ought to be". Righteousness in simple terms is God’s uprightness or standard, without reference to any particular form of its embodiment, to which man is expected to conform. Practically righteousness means to do what is right, in relation to both God and man. Righteousness is attitude and action which conforms to a standard and can be either man's imperfect standard (as exemplified by the self-righteous Pharisees) or God's standard of perfect holiness. Righteous acts initiated and carried out in our own fleshly energy and calculated to impress others, do not impress God! Righteousness before men to be noticed by them is self righteousness. Righteousness that God accepts is His character reproduced in and through us for His good pleasure. Cremer writes that... Righteousness in the biblical sense is a condition of rightness the standard of which is God, which is estimated according to the divine standard, which shows itself in behavior conformable to God, and has to do above all things with its relation to God, and with the walk before Him. It is, and it is called dikaiosune theou (righteousness of God) (Ro 3:21, 1:17), righteousness as it belongs to God, and is of value before Him, Godlike righteousness, see Ep 4:24; with this righteousness thus defined, the gospel (Ro 1:17) comes into the world of nations which had been wont to measure by a different standard. Righteousness in the Scripture sense is a thoroughly religious conception, designating the normal relation of men and their acts, etc., to God. Righteousness in the profane mind is a preponderantly a social virtue, only with a certain religious background. The interested reader is referred to the related resources for a more in depth theological discussion of this important Biblical term. Related Resources: Righteousness - Baker's Evangelical Dictionary of Biblical Theology Righteousness - International Standard Bible Encyclopedia The word “righteousness” comes from a root word that means “straightness.” It refers to a state that conforms to an authoritative standard. Righteousness is a moral concept. God’s character is the definition and source of all righteousness and this is exactly what Paul is referring to in the context of the present verse. God is totally righteous because He is totally as He should be. The righteousness of God could be succinctly stated as that which is all that God is, all that He commands, all that He demands, all that He approves, all that He provides (through Christ) In its OT original use righteousness meant a right relationship (attained to by faith as in Ge 15:6) with the covenant God that led to loving others as oneself and doing good in order to lead others into the same right relationship with God. Over time, the Jewish interpretation of righteousness narrowed into acts of doing good without the vital root of a right relationship with God. William Cunningham described righteousness as follows writing that Under law God required righteousness from man. Under grace, He gives righteousness to man. The righteousness of God is that righteousness which God’s righteousness requires Him to require. Charles Hodge says That righteousness of which God is the author which is of avail before Him, which meets and secures His approval. Someone else has well said that righteousness is that which the Father required, the Son became, the Holy Spirit convinces of, and faith secures. Dikaiosune - 92x in 86v - Mt 3:15; Mt 5:6-note, Mt 5:10-note, Mt 5:20-note; Mt 6:1-note, Mt 6:33-note; Mt 21:32; Luke 1:75; Jn 16:8, 10; Acts 10:35; 13:10; 17:31; 24:25; Ro 1:17-note;Ro 3:5-note, Ro 3:21, 22-note, Ro 3:25, 26-note; Ro 4:3-note, Ro 4:5-note, Ro 4:6-note, Ro 4:9-note, Ro 4:11-note, Ro 4:13-note, Ro 4:22-note; Ro 5:17-note, Ro 5:21-note; Ro 6:13-note, Ro 6:16-note, Ro 6:18, 19, 6:20-note; Ro 8:10-note; Ro 9:30, 31-note; Ro 10:3, 4-note, Ro 10:5, 6-note Ro 10:10-note; Ro 14:17-note; 1Co 1:30; 2Cor 3:9;2Co 5:21; 6:7, 14; 9:9, 10; 11:15; Gal 2:21; 3:6, 21; 5:5; Ep 4:24-note; Ep 5:9-note; Ep 6:14-note; Phil 1:11-note; Php 3:6-note, Php 3:9-note; 1Ti 6:11; 2Ti 2:22-note; 2Ti 3:16-note; 2Ti 4:8-note; Titus 3:5-note; He 1:9-note; He 5:13-note; He 7:2-note; He 11:7-note, He 11:33-note; He 12:11-note; Jas 1:20-note; Jas 2:23-note; Jas 3:18; 1Pe 2:24-note; 1Pe 3:14-note; 2Pe 1:1-note; 2Pe 2:5-note, 2Pe 2:21-note; 2Pe 3:13-note; 1Jn 2:29; 3:7, 10; Re 19:11-note; Re 22:11-note. NAS - right(1), righteousness(90). Matthew 3:15 But Jesus answering said to him, "Permit it at this time; for in this way it is fitting for us to fulfill all righteousness." Then he permitted Him. Comment: Note that Matthew’s use of dikaiosune is different from Paul’s intended meaning, for Paul used it primarily to describe a right standing before God, positional righteousness (see Ro 1:17 below). Matthew used dikaiosune to describe conformity to God’s will or ethical righteousness. which is demonstrated by one's conduct or actions which are "right" (righteous) in God’s eyes. To state this another way, dikaiosune in Matthew does not refer to the act of justification (past tense salvation) but of responding to God’s grace as manifest in one's conduct in keeping with God's standards. Matthew describes a righteous person as one who lives in harmony with the will of God ( 1:19). This same emphasis on ethical righteousness is a major theme of the OT, and this was a matter of major import to the religious leaders (especially the Pharisees) in Jesus’ day. In Mt 3:15 the idea of "fulfill all righteousness" is that Jesus understood that it was God’s will for John to baptize Him. Matthew 5:6 "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. Comment: Dikaiosune here speaks of uprightness in general in one's life, this hunger for righteousness manifest by longing to see honesty, integrity, and justice in society and practical holiness in their life and in the church. Like the people of whom Gamaliel Bradford wrote, they have “a thirst no earthly stream can satisfy, a hunger that must feed on Christ or die.” Constable: Matthew always used the term “righteousness” in the sense of personal fidelity to God and His will (Mt 3:15; cf. Ps. 42:2; 63:1; Amos 8:11, 12, 13, 14). He never used it of imputed righteousness, justification. Therefore the righteousness that the blessed hunger and thirst for is not salvation. It is personal holiness and, extending this desire more broadly, the desire that holiness may prevail among all people. When believers bewail their own and society’s sinfulness and pray that God will send a revival to clean things up, they demonstrate a hunger and thirst for righteousness. (Expository Notes) Matthew 5:10 Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven. Comment: Dikaiosune here is doing what God requires. Matthew 5:20 "For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven. Comment: Dikaiosune here the refers to the right behavior that God requires of persons and ultimately is only provided by Him in His gift of Christ's death on our behalf (Christ's provision of His righteousness or dikaiosune in 2Cor 5:21, 1Co 1:30). Dikaiosune has a similar meaning of right behavior in Acts 10:35, 24:25 Matthew 6:1 Beware of practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven. Comment: Dikaiosune here refers to acts of religious devotion in general or to observances required by one’s religion. John 16:8 And He, when He comes, will convict the world concerning sin and righteousness and judgment; Comment: The Holy Spirit in essence convicts sinners (and sinning saints!) of what's wrong, what's right (dikaiosune) and what happens to those who do wrong and do right! Romans 1:17 For in it the righteousness of God is revealed from faith to faith; as it is written, "But the righteous man shall live by faith." Comment: Dikaiosune here refers to the divine action by which God puts a person right with Himself (in the act of justification which here equates with imputed righteousness). The original use of this word group (dikaiosune, dikaios) was in the law courts where a judge declared an accused person "not guilty" and henceforth "right" before the law (righteousness was thus the opposite of a declaration of "guilty" with subsequent condemnation). Romans 4:3 For what does the Scripture say? "ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS." 2Corinthians 3:9 For if the ministry of condemnation (Old Covenant, the Law) has glory (it had purpose = to show men their need for the righteousness provided in the New Covenant), much more does the ministry of righteousness (New Covenant) abound in glory. Matthew Arnold said of God's declaration of righteousness (justification) Christ came to reveal what righteousness really is, for nothing will do except righteousness, and no other conception of righteousness will do except Christ's conception of it—His method and secret. Louis Berkhof said The ground of justification can be found only in the perfect righteousness of Jesus Christ, which is imputed to the sinner in justification. Henry Smith, a Puritan writer, wrote that He [Christ] hideth our unrighteousness with His righteousness, He covereth our disobedience with His obedience, He shadoweth our death with His death, that the wrath of God cannot find us. Dikaiosune - 245x in the Septuagint (LXX) - Gen 15:6; 18:19; 19:19; 20:5, 13; 21:23; 24:27, 49; 30:33; 32:10; Ex 15:13; 34:7; Lev 19:15; Deut 9:4ff; 33:19, 21; Josh 24:14; Jdg 5:11; 1 Sam 2:10; 12:7; 26:23; 2 Sam 8:15; 22:21, 25; 1 Kgs 3:6, 9; 8:32; 10:9; 1 Chr 18:14; 29:17; 2 Chr 6:23; 9:8; Neh 2:20; Job 8:6; 22:28; 24:13; 27:6; 29:14; 33:26; 35:8; Ps 4:1, 5; 5:8; 7:8, 17; 9:4, 8; 11:7; 15:2; 17:1, 15; 18:20, 24; 22:31; 23:3; 31:1; 35:24, 27f; 36:6, 10; 37:6; 38:20; 40:9f; 45:4, 7; 48:10; 50:6; 51:14, 19; 52:3; 58:1; 65:4; 69:27; 71:2, 15f, 18, 24; 72:1ff, 7; 85:10f, 13; 88:12; 89:14, 16; 94:15; 96:13; 97:2, 6; 98:2, 9; 99:4; 103:17; 106:3, 31; 111:3; 112:3, 9; 118:19; 119:7, 40, 62, 75, 106, 121, 123, 138, 142, 144, 160, 164, 172; 132:9; 143:1, 11; 145:7; Pr 1:3, 22; 2:9, 20; 3:9, 16; 8:8, 15, 18, 20; 10:2; 11:5f, 21, 30; 12:28; 13:2, 6; 14:34; 15:6, 9, 29; 16:4, 7, 11f, 17, 31; 17:14, 23; 20:7, 28; 21:16, 21; 25:5; Eccl 5:8; Isa 1:21, 26; 5:7, 16; 9:7; 10:22; 11:5; 16:5; 26:2, 9f; 32:16f; 33:5f, 15; 38:19; 39:8; 41:2; 42:6; 45:8, 13, 19, 23f; 46:12f; 48:1, 18; 49:13; 51:5f, 8; 54:14; 56:1; 57:12; 58:2, 8; 59:9, 14, 17; 60:17; 61:3, 8, 11; 62:1f; 63:1, 7; 64:6; Jer 4:2; 9:24; 22:3, 13, 15; 23:5; 50:7; Ezek 3:20; 14:14, 20; 18:5, 17, 19ff, 24, 26f; 33:12ff, 16, 18f; 45:9; Da 6:22; 8:12; 9:7, 9, 13, 16, 18, 24; Hos 2:19; 10:12; Joel 2:23; Amos 5:7, 24; 6:12; Mic 6:5; 7:9; Zeph 2:3; Zech 8:8; Mal 2:17; 3:3; 4:2 WHAT SHALL WE SAY? THE GOD WHO INFLICTS WRATH IS NOT UNRIGHTEOUS, IS HE?: ti eroumen (1PFAI) me adikos o theos o epipheron (PAPMSN) ten orgen: (Ro 4:1; 6:1; 7:7; 9:13,14) (Ro 2:5; 3:19; 9:18, 19, 20; 12:19; Dt 32:39, 40, 41, 42, 43; Ps 58:10,11; 94:1,2; Nah 1:2,6, 7, 8; 2Thes 1:6, 7, 8, 9; Rev 15:3; 16:5, 6, 7; 18:20) What shall we say? - James Denny asks... What inference shall we draw? Surely not that God, He who inflicts the wrath due to unrighteousness at the last day (Ro 1:18-note), is Himself unrighteous, to speak as men speak. Away with the thought! If this were so, how should God judge the world? That God does judge the world at last is a fixed point for Paul and those with whom he argues; hence every inference which conflicts with it must be summarily set aside. God could not judge at all if He were unjust; Therefore, since He does judge, He is not unjust, not even in judging men whose unrighteousness may have served as a foil to His righteousness. It is not thus that the conclusions of Romans 2 can be evaded by the Jew. (Expositor's Greek Testament) This is clearly a rhetorical question, which Paul is asking for effect. The question is accompanied by the Greek negative particle me, which expects a negative answer. Paul anticipates and answers the objection that his teaching actually impugned the very holiness and purity of God’s character The KJV Bible Commentary says that ... This is a clever but illogical argument. It is twisting Scripture to make what is inherently evil appear to be ultimately good. Paul anticipates someone saying, “If my unfaithfulness causes God’s faithfulness to be more apparent, is not my sin by contrast enhancing the world’s concept of the absolute holiness and faithfulness of God?” (Dobson, E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV Bible Commentary: Nelson) Inflicts (2018) (epiphero from epà = upon, to + phéro = to bring) is literally to bear upon, and in the present context means to bring upon or to inflict wrath or vengeance. Note the present tense indicating that this is a continual attitude of God. "Copy and paste the address below into your web browser in order to go to the original page which will allow you to access live links related to the material on this page - these links include Scriptures (which can be read in context), Scripture pop-ups on mouse over, and a variety of related resources such as Bible dictionary articles, commentaries, sermon notes and theological journal articles related to the topic under discussion." http://www.preceptaustin.org/romans_35-9.htm#r