Language Studies

Greek Thoughts

dikaiosune - δικαιοσυνη (Strong's #1343)
Right

This week we continue our word study from the beatitudes of the Sermon on the Mount by examining the fourth beatitude: "Blessed are they that hunger and thirst after righteousness: for they shall be filled" (Matthew 5:6). The phrase "hunger and thirst" is a biblical idiom and the metaphorical meaning of the verbs is that of longing or intense desire (cp. Isaiah 55:1; Psalm 42:1-3; 119:103).^F1 However, the kingdom truth in this beatitude lies in understanding what is righteousness? The Greek term δικαιοσυνην (Philippians 3:6,9; cp. Romans 6:17-20; 10:5)."^F2 Our English word righteousness, derives from the word right and suggests that which is straight (i.e. a straight line), therefore, designates a relationship with God which He approves. A righteous man is consequently, one who is straight, i.e, lined up properly with God. Righteousness can be simply defined as: "right-doing before God;" to be righteous, is "to do right." The word righteousness, as defined in the Scriptures, means to keep God's commandments (Luke 1:6); it is revealed in the gospel (Romans 1:16,17); and it may be obtained in only one way, namely, by obedience to God's commandments (Acts 10:34,35; 1 John 2:29; 3:7; 5:3), all of which "are" righteousness (Psalms 119:172). Notice, both Peter and John affirm in the above Scriptures that only of a certain type of character is it affirmed that one is righteous, that is, only one who "doeth righteousness is righteous;" but he who is righteous is one who does right; therefore, he who does right possesses righteousness. Conversely, an unrighteous person is a perverse one; a perverse one is an individual in a twisted (as opposed to straight) relationship with God; hence, it is clear that the definition of righteousness is "that state or condition wherein one is approved of God;" but God only approves of those who do right (keep His commandments); therefore, to possess the approval of God and the righteousness which He requires one must do right, by keeping His commandments (Luke 1:6;; Exodus 15:26; Deuteronomy 13:18; 1 Kings 11:38; 14:8).

One whose "iniquities are forgiven, and whose sins are covered," is the man to whom God imputes righteousness (Psalms 32:1,2; Romans 4:6-8). He is one who actively complies with God's gospel plan on the basis of which He justifies. Paul declared: "For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is revealed a righteousness of God from faith unto faith: as it is written, But the righteous shall live by faith" (Romans 1:16,17). Paul stated that the gospel reveals the righteousness of God. This righteousness does not refer to the character of God or to an attribute of God. Later in the same Epistle the apostle said that the Jews "being ignorant of God's righteousness, and seeking to establish their own, they did not subject themselves to the righteousness of God" (Romans 10:3). The Jews were not ignorant of God's character, they knew that God is a righteous being; therefore the righteousness of God did not refer to an attribute of God but rather to the righteousness imparted to man by the forgiveness of God necessary to the justification of sinners. The Jews had set up their own system of justification, and were ignorant of the gospel plan or how God forgives sinners, but Jesus taught that the gospel reveals how God forgives sinners and thus makes sinners righteous. Righteousness could easily be defined as: "the state of justification due to forgiveness of sin." The fourth beatitude therefore means that Christ Jesus was bringing to mankind within the precepts of His gospel kingdom of heaven brought down to earth a system of righteousness, a divine plan for the justification of sinners, which depended on forgiveness of sin, and which for that reason the sinner must intensely desire and pursue. In accepting its condition, Jesus said "they shall be filled," that is, they will receive its full measure of pardon provided therein by the blood of Jesus, "the Lamb of God, that taketh away the sin of the world (Romans 5:9; John 1:29). We have all been created in the image of God and granted free will (Matthew 23:37; John 5:39; 7:17; Revelation 22:17), but our justification and righteousness are dependent upon our personal acceptance of divine grace, in obedience to the requirements of the gospel of Christ (2 Thessalonians 1:7-9; Hebrews 5:8, 9; 1 Peter 4:17).

Jesus expanded on the meaning of this beatitude shortly thereafter when He said to His disciples, "that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven" (Matthew 5:20). The righteousness of this passage is the passport into the kingdom and a necessary condition in order to enter into it. The scribes and Pharisees, the Jews, had their own system for justification, but it was not the righteousness of the gospel (Luke 16:14-16; Romans 10:4). Christ came to bring to humanity the righteousness which the law could not provide (Acts 13:32,38,39; Galatians 3:8,11). Concerning the Mosaic law Paul stated: "Is the law then against the promises of God? God forbid: for if there had been a law given which could make alive, verily righteousness would have been of the law" (Galatians 3:21). The system of forgiveness which the Lord Jesus brings to sinners through the gospel is the righteousness that "exceeds" in kind the righteousness of the Jews. The Messiah's use of the word "exceed" (Matthew 5:20) refers to character and kind, not degree, and refers to the gospel system of forgiveness or pardon. This beatitude therefore has reference to the longing desire for the justification that the gospel of Christ offers to unpardoned sinners. In order to receive it one must possess the inward qualification of wanting it so intensely, that one actively pursues, "hungers and thirsts" after it (Matthew 7:21). It means the gospel is persuasive, not coercive, in character. The gospel cannot be forced upon anyone. All who choose to be in a right relationship with God must first hear its Spirit filled word (Romans 10:17), know what it offers the sinner therein (Romans 8:2-4), and realize his own condition without it (Romans 7:24). By desiring what the gospel will do for him, the sinner will obey its conditions in order to appropriate God's grace and come into the full measure of its forgiveness and pardon (1 Corinthians 6:11; 1 Peter 1:2; Romans 1:5; 6:17-20). When one obeys the commandments of God, he is not meriting, earning, purchasing or deserving salvation. The commandments of God are the avenues of His grace as conditions precedent to its appropriation and are the channels through which God's grace flows forth from the blood of the gospel of Christ. In the kingdom principle of this beatitude Jesus defines those who will enter His kingdom, as those who so fervently desire justification that they seek a right relationship with God through compliance with His commandments and thus, obtain righteousness in full measure by being filled with its gospel inherent promise of salvation (Romans 1:16,17) and justification from sin and death (Romans 8:2).

FOOTNOTES:
F1: Heinrich August Wilhelm Meyer, TH.D., Critical and Exegetical Handbook To The Gospel of Matthews, vol. 1 (Peabody, Massachusetts, 1983 reprint of 6th edition of 1884), pg., 114.
F2: John Parkhurst, M.A., A Greek And English Lexicon To The New Testament (London: T. Davison, Whitefriars, 1812), pg., 165.

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