Righteousness in the Old Testament
“Generally, the righteous man in Israel was the man who preserved the peace and wholeness of the community, because it was he who fulfilled the demands of communal living. Like Job, he was a blessing to his contemporaries, and thus צדק is sometimes correlated with “mercy” (Hosea 2.19). He cared for the poor, the fatherless, the widow (Job 29.12-15; 31.16-19; cf Deuteronomy 24.13; Proverbs 29.7), even defending their cause in the law court (Job 29.16; 31.21; cf Proverbs 31.9). He gave liberally (Psalm 37.21, 25-26; Proverbs 21.26), providing also for the wayfarer and guest (Job 31.31-32), counting righteousness better than any wealth (Job 31.24-25; Psalm 37.16; Proverbs 16.8). He was a good steward of his land (Job 31.38-40) and work animals (Proverbs 12.10), and his servants were treated humanely (Job 31.13). He lived at peace with his neighbors (Job 31.1-12), wishing them only good (Job 31.29-30; cf 29.24). When he was in authority, his people rejoiced (Proverbs 29.2), and he exalted the nation (Proverbs 14.34). He was a joy to his family (Proverbs 23.24), his path was like the dawn (Proverbs 4.18), and his very memory itself was a blessing (Proverbs 10.7). When it went well with him, the whole city rejoiced over his welfare (Proverbs 11.10). He was an immovable factor for good (Proverbs 10.25, 30; 12.3, 12), who knew blessing (Proverbs 10.6; Isaiah 3.10) and long life (Psalm 92.12; Proverbs 10.16; 11.19; 12.28), posterity (Psalm 37.37-38) and prosperity (Proverbs 13.21, 22, 25; 15.6), the fulfillment of his desires (Proverbs 10.24, 28; 11.23), and deliverance from trouble (Proverbs 11.8; 12.21; 24.16). He lived in peace and prosperity, because he upheld the peace and prosperity -- in short, the physical and psychical wholeness -- of his community by fulfilling the demands of the communal and covenant relationship (cf Psalm 15.2-5; Isaiah 33.15). For this reason צדק sometimes stands parallel with שלם (Isaiah 48.18; 60.17; cf Psalms 72.3, 7; 85.10). For this reason it can be translated “prosperity” (Proverbs 8.18). And for this reason, too, its meaning can be “truth” (Psalm 52.3; cf Proverbs 12.17), for right speech upholds the covenant relationships existing within a community (Psalm 15.2-4; Proverbs 8.8; 10.11, 20, 31; Isaiah 59.4; cf 45.19); it is righteousness.”
-- E R Achtemeier, “Righteousness in the OT,” in Interpreter’s Dictionary of the Bible (Nashville TN: Abingdon Press, 1962), p 81
“... the demands of communal relationship are determinative. That which is right in a legal sense is that which fulfills the demands of the community relationship, and the sole function of the judge is to maintain the community, to restore right to those from whom it has been taken (2 Samuel 15.4; Psalm 82.3). Thus righteousness as a forensic concept is not an impartial decision between two parties, based on a legal norm, such as is known in Western law, but protecting, restoring, helping righteousness, which helps those who have had their right taken from them in the communal relationship to regain it. Righteousness is the fulfillment of the communal demands, and righteous judgements are those which restore community (Exodus 23.7-8; Deuteronomy 1.16; 16.18, 20; Psalm 82.3; Proverbs 17.15, 26; 18.5; 24.24). Thus the constant plea of the prophets is for righteousness in the gate, for a restoration of the foundations of the communal life (Isaiah 5.23; 29.21; 59.4, 14; Jeremiah 22.3, 15; Amos 5.12; Habakkuk 1.4; cf Psalm 72.2; Proverbs 31.9). In such contexts there is no difference between ethical and legal standards. They are one, both equivalent to the demands of community.
Not only was it the function of the judge to uphold the community in Israel, however. This was one of the main duties of the king. He, too, was responsible for protecting and restoring the right (cf Hosea 13.10). This was his covenant duty, to preserve righteousness, and in so doing, he himself was righteous (2 Samuel 8.15=1 Chronicles 18.14; 1 Kings 10.9;=2 Chronicles 9.8; Psalm 45.6-7; Proverbs 16.12; cf 2 Samuel 23.3-4; Isaiah 16.5). Thus in Psalm 72 we have a picture of the peace and prosperity wrought by a king who judges righteously, and Jeremiah’s appeal to the despotic Jehoiakim is for justice and righteousness (Jeremiah 22.3, 15). Further, when the Messiah comes, his kingdom will prosper through righteous judgments (Isaiah 9.7; 11.3b-5; Jeremiah 23.5-6; 33.14-16; cf Isaiah 16.5)”
-- E R Achtemeier, “Righteousness in the OT,” in Interpreter’s Dictionary of the Bible (Nashville TN: Abingdon Press, 1962), p 81
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