The Exegetical Study of Righteousness

“Righteousness” (Gk. dikaiosune [δικαιοσύνη], #1343) is the most significant word in Romans 3:21-26. It appears four times in verses 21, 22, 25, and 26, all of which are used in relation to God. This Greek word is always used as a noun. The NASB translation records it being used 90 times as “righteousness”, and once as “right” (NAS Exhaustive Concordance 1998). The formally equivalent ESV translates it as “righteousness” in all four verses. The functionally equivalent NLT renders it as “made right” (vv. 21, 22), “being fair” (vv. 25), and “righteousness” (vv. 26). Somewhat difficult to locate its parallel translation, the MSG paraphrases it as “God-setting-things-right” (vv. 21, 22, 26) and “set us in the clear” (vv. 25). The semantic range is narrow since it has no other meaning but “right or just”. However, its theological implication of this word is immense.

The contemporary understanding of a righteous person is someone who is morally right in the human perspective who is sinful by nature, in which they measure themselves by themselves (2 Cor. 10:12). But the biblical requirement of someone righteous is a person who’s “condition is acceptable to God, or who attains to a state approved of God” (Thayer’s Greek Lexicon 2011). The latter definition declares no one righteous, “for all have sinned and fall short of the glory of God” (Rom. 3:23 ESV). Therefore, Dalai Lama, Gandhi, Mother Teresa, etc. may appear righteous in the eyes of man, but is hopelessly depraved in the eyes of God. Paul sets his premise on the “righteousness of God” (vv. 21, 22), and he carries this premise throughout the context of this passage and chapter. Because when righteousness is measured against God’s holy perfection as is required by God, then the path to salvation cannot be self-attained.

Taking into account the Old Testament in the Septuagint, the Hebrew-thinking of righteousness bears “the meaning in the sphere of God’s gracious, covenantal relation to his people...