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Hastings' Dictionary of the New Testament

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RIGHT.—In the Authorized Version the word ‘right’ is the equivalent of two distinct Greek words, δίκαιος, ‘righteous’ (Matthew 20:4; Matthew 20:7, Luke 12:57), and ὀρθῶς, ‘correctly’ (Luke 7:43; Luke 10:28; Luke 20:21). The English word is etymologically associated with Lat. rectus (from regere, ‘to rule’; cf. ‘direct’ and cognates). It implies that which is straight, according to rule. In the Gospels the idea of ‘right,’ as distinct from the word, runs through the whole of our Lord’s revelation of God. His teaching is at once a demand for that which is right and the source of all instruction about it.

1. The standard of right is always found in the will of God as expressed in His law. Everything is referred to that. Doing the will of God is the simple but exhaustive summary of all true life (Mark 3:35).

2. The extent of right is to be understood as absolute conformity to the law of God, with no immunity and no reservation. Not only actions and words, but also thoughts, desires, and motives, are always included in its scope (Matthew 5:22; Matthew 5:28). Since ‘right’ means conformity to God’s character and will, it necessarily follows that this conformity must be absolute. Our Lord contrasts the righteousness of the scribes and Pharisees with that which He demanded from His followers (Matthew 5:20). His requirement was higher because of His higher conception of the character, will, and claims of God. To them righteousness was nothing more than a superficial outward conformity to the Divine law as interpreted and altered by their tradition. They measured by means of an imperfect standard, while our Lord laid down an absolute law (Matthew 5:48). See art. Righteousness.

3. The motives to right are variously stated and implied, (a) First and foremost is the (always implied) motive based on the truth that right is right and therefore must be done. (b) Then obedience to the will of God, because it is God’s will, is emphasized (Matthew 5:33, Matthew 7:21). (c) A secondary and yet important motive is found in the spiritual blessings associated with the performance of right (Matthew 5:1-11, Matthew 6:1; Matthew 6:4; Matthew 6:6; Matthew 6:18). (d) Yet again we have the spiritual influences and effects of right as no inconsiderable motive for righteousness of thought, word, and deed (Matthew 5:13-14).

4. The encouragements to right are found in (a) the joy of satisfaction in obedience to God; (b) the approving testimony of conscience as the result of rignteousness; (c) the blessing of God manifestly resting upon the life (Matthew 10:28-31); (d) fellowship with Christ in faithful and true living (Matthew 10:25, Matthew 12:50). These points concerning right are only a bare summary of what is both implicit and expressed in the whole of our Lord’s teaching, especially in the five great sections of teaching found in Matthew.

5. The secret of right is found in personal union and communion with Christ. There is nothing dry, formal, and abstract in ‘right’ as conceived of in the NT. It is no question of an impersonal abstract τὸ δίκαιον or τὸ καλόν, but a warm, loving, living, and personal life of right thinking, right speaking, right doing, in union with Him who is pre-eminently ὁ δίκαιος and ὁ καλός. It is this that differentiates Christian ethics from all others. Christianity not only depicts an ideal and insists on its realization; it proclaims and provides the power to realize it, in union with Him who has Himself lived the life and fulfilled the Divine ideal, and whose grace is sufficient for all who receive it. In all that concerns ‘right,’ the followers of Christ accept and know by experience the truths of two great statements; one of the Master, and the other of one of His Apostles: ‘Apart from me ye can do nothing’ (John 15:5); ‘I can do all things in him who is empowering me’ (Philippians 4:13).

W. H. Griffith Thomas.