(i) The prevalent conception of the OT is that in which J" is represented not as one of the parties in a lawsuit, but as the supreme Judge, who sits enthroned above the confusion and strife of the world, and dispenses absolute justice in the end to all Uis creatures. Uighteousness, accordhigly, is pre-eminently the jxidicinl attribute of God ; it is that which pertains to Him as ' the Judge of all the earth ' (Gn 18^). J " is a righteous Judge (Jer 11">, Ps 7") ; judges the world in righteousness (Ps 98 90'^ OS") ; He sits on a throne jmlging right- eousness (9'') ; rigliteousness is the foun<l;ition of Uis throne (89'-' 97-') ; cf. 11' 36» 4S'» SU" 71'» 97" UP etc. Hence the word ma}- be expected to have the same range of meaning as the ordinary OT concep- tion of judicial righteousness, wliich we have seen to be a somewh.at wider idea than its modem equivalent, (o) It includes of course, hr.st of all, the cardinal virtues of the judge: e.q. love of right (Jer \)'^, Ps II' 33= 9!H) ; rigorous iilipartiality in the distribution of punislinunt or reward (Job 8' 36' 37^) ; and unerring recognition of men's true moral condition (Jer 11-" '20'-, Ps 7": cf. Is 11» of the Messiah).t Its action is naturally two-sided :
•n'ip-l>- in Jg 6", Ps 11' :03ii is probably dilTerent ( = man|. festAtions of judiciAl righteousness. In a sense favourable to Israel).
t ' Die gottliche Zedakah 1st dielenige Cesinnung, welche In Ihrer BeUiiitigung den wahren, d. i. sittlichen Werth Oder Unwerth einer Personlichkeit (o<ler einer Gemelnscha/t) In absolut richtiger Weiso anerkennt * (Diestel, J DTK, VS6&Q, V. 179).
280
EIGHTEOUSNESS IN OT
RIGHTEOUSNFSS IN OT
towards the wicked it is vengeance (Jer 11*" 20", Is 59'«'-, Ps 129-' etc.), while for the righteous it means vindication and deliverance; and usually the two sides of the idea will be displayed in the same act of judgment, the deliverance of the righteous being ell'ected through the destruction of the wicked. (/3) But frequently the second is so emphasized that the other is almost or quite left out of view ; and this tendency is so pronounced as almost to bring about a transformation of the whole idea of Diiine righteousness. Thus in virtue of His righteousness J" establishes the righteous (Ps 7"), and jjleads the cause of His people (Slic 7*) j He answers their praj-er by terrible things in righteousness {Ps 65'), etc. So in the many places where the righteousness of God is referred to as an object of praise (Ps 7" 22»' 35=8 40>» 51" 71'"- '» SO" 145'), it is not the abstract justice of J"'s dealings that calls forth adoration, but His proved readiness to help and bless His people. This aspect of right- eousness may be defined as the j'ustt/i/ing activity of God. (7) Once more, the name righteousness is given to the act of justification in which the Divine attribute is manifested, and to its external conse- quences as seen in the lot of the justified. In other words, righteousness is synonymous with salvation {is 461^ 515.6.8 59i6t.^ Ps 4011J 5116 7J151. t)82 etc )_
This objective righteousness is spoken of indiffer- ently as that of God the Justiher, or of men the justified * (cf. Ps IIP ^^'ith 112^, and see the passages cited above amongst the illustrations of human righteousness). It should be added that in many cases the context hardly determines whether it be the subjective attribute in the Divine mind or the outward embodiment of it in providence which is to be understood.
It is evident that the OT writers know nothing of the sharp contrast often drawn by theologians between the righteousness and the mercy of God. Kighteousness and saving activit}', so far from being opposed to each other, are harmonious prin- ciples of action in the Divine nature ; J" is a right- eous God and a Saviour (Is 45-'). Accordingly, the Psalmists constantly appeal to the righteousness of God, not only for judgment (22-'2 So--*), but for deliverance (31' 71- 143"), for quickening (5*), for the answer to prayer (143'), etc. Again, right- eousness is frequently associated with other attri- butes expressing the gracious attitude of J" to His people, e.g. mercy or grace {icn Ps 36" '" 89''' 103" 145"), faithfulness (n-x, .i:ex Zee 8', Ps 36" 40"' 8S'2 89l-'96'^ lig'"-'*' '143'), c'ompns.nnn (]i:r 116'), goodness (145'), etc. These parallelisms are not to be pressed so far as to identify righteousness with grace or faithfulness ; all that is implied is that in J"'s providential action various attributes meet, so that the same act may from dillerent points of view be regarded as an exercise of righteousness, or of faithfulness, or of mercy. Still they suiBce to show that in the mind of the WTiters there was no sense of opposition between righteousness and grace in God. How far their idea is from mere retributive justice, — the constant et perpetua voluntas suum cuique tribuendi, — appears with almost startling force from the singular wish of Ps 69-'' that the wicked may not come into .I"'s righteousness {i.e. have no share in His justifying activity), or the not less remarkable prayer of 143'- ^ ' Answer me in thy righteousness. And enter not into judgment with tliy servant : for in thy sight shall none living be in the right.' + Nay