Understanding Righteousness

Righteousness is a relationship-related word, speaking to right standing and right relationship with God. Under the New Covenant, the requirements for righteousness have changed, simply because the terms of relationship have changed. This is best explained in Romans 10:5-8: “For Moses describeth the righteousness which is of the law, that the man that doest those things SHALL LIVE BY THEM, but the righteousness which is of faith speaketh on this wise…But what saith it? THE WORD is nigh thee, even IN THY MOUTH, and in thy heart: that is THE WORD OF FAITH, which we preach” (emphasis ours). Under the Old Covenant, a man had to do certain things to be righteous. He had obey certain injunctions. The Lord likened that kind of righteousness to filthy rags. In spite of its obvious shortcomings, the Lord required (or, better still, demanded) it. Why? Because that was the best the Law could produce.

 
 Under the New Covenant, righteousness is obtained by faith, by speaking forth the word of faith that the Lord has brought near, which has been brought to the heart and mouth of man, waiting to be declared! Like sanctification, it is included in the initial package of salvation and is, in fact, referred to as a gift (Rom.5:17). Again, we need to build on this by walking in righteousness (1 Jn.3:7&10). The distinction between the two kinds of righteousness is illustrated by a story told by Jesus: “Two men went up into the temple to pray; the one a Pharisee, and the other a Publican. The Pharisee stood and prayed thus with himself, God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. I fast twice in the week, I give tithes of all that I possess. And the Publican, standing afar off, would not lift up so much as his eyes unto Heaven, but smote upon his breast, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted” (Lk.18:10-14).


If a man living under the Old Covenant sought to obtain the righteousness of the Law by faith, he was bound to fail. Why? Because the terms of relationship were clear: The man who must approach God had to DO certain things. Likewise, if a man living in New Testament times seeks (like the Pharisee in the illustration above) to obtain by works the righteousness that is by faith, he is bound to fail. Why? Because the terms of relationship have changed.

Sanctification and Holiness
In general terms, there is a close relationship between sanctification, righteousness and holiness, and they are intermingled. However, in specific terms, sanctification precedes righteousness, as well as holiness. In relation to righteousness, sanctification is a basic key. Even though righteousness is a gift under the New Covenant, not everyone has received it. There is a price to pay: It is made available to those who are ready to be separated from the world. Yes, sanctification and righteousness are included in the initial package; but even at that point, a man is first sanctified and then declared righteous.

In much the same way, sanctification precedes holiness. As stated above, 2 Cor.6:17 encourages to “come out from among them and be ye separate (sanctification) and touch not the unclean thing” (holiness). As we will confirm shortly, uncleanness is the opposite of holiness. The implication is that we cannot be holy if we are not sanctified or separated. 1 Thes.4:3-7 establishes that we are called unto holiness and, as a result, should sanctify ourselves: “For this is the will of God, even your SANCTIFICATION, that ye should abstain from fornication…for God hath not called us unto uncleanness, but unto HOLINESS” (emphasis ours). This leads us to a consideration of the relationship between righteousness and holiness.

Righteousness and Holiness
As stated above, righteousness cannot be obtained without an understanding of the terms of relationship, as spelt out by the Lord. In Old Testament times, the kind of righteousness available was less than perfect. It was legalistic, founded on works and designed to keep alive the knowledge of sin. It was a forerunner of the New Testament kind of righteousness. It was described as filthy rags, when compared with the kind of righteousness it foreshadowed (Isa.64:6).

The New Testament kind of righteousness is described both as a gift and a Person (Jesus Christ). According to Ephesians 1:6, we are accepted in the beloved. But we need to build on this foundation by walking in the righteousness which we have received. To do this, we need to embrace the entire gospel and live by it, for in the gospel is “the righteousness of God revealed from faith to faith” (Rom.1:17). The implication is that when we walk in love, obedience, holiness, or by faith, we are walking in righteousness.

Holiness is the quality of life that God has ordained for the believer, a quality He
shares with us (Heb.12:10). It involves having the right focus, the right attitudes, the
mind of Christ and the character of Christ. In a sense, holiness is the proof of
righteousness. If we have met the Lord, and we have an ongoing relationship with
Him, then we should be like Him. If this is true of us, then we are holy. While
holiness speaks to something specific, a righteous walk embraces the totality of
the gospel. The balance lies in the fact that we cannot be holy if we do not walk in
righteousness, for a holy walk is an extension of a walk in righteousness.

The word “righteousness” sums up the expectations (or demands) and standards of
God, while “holiness” sums up the life we are called to live. Righteousness speaks of
our continuing relationship with God, while holiness is practical evidence of that
relationship. In other words, holiness is proof of righteousness (Rom.6:19).
Righteousness remains a claim, until (or unless) holiness proves it. It is by our fruits
that we are known (Mt.3:8, 7:16&20). To a large extent, the gifts may be an evidence
of righteousness, but the fruits are evidence of holiness. While righteousness may be
confirmed in more ways than one, holiness can only be confirmed by the fruits
(Rom.4:3, Rom.11:29, Rom.6:22).