CHAPTER IX.

RIGHTEOUSNESS, FAITH, HOPE.

THE subjects discussed in the present chapter will be found to group themselves round three leading ideas which lie at the foundation of that which is right, as it is set before man in Scripture. First, we are given a conception of rectitude, or the keeping to a straight and even line, as opposed to depravity, which swerves from the appointed course; secondly, we are presented with an idea of fixedness, stability, and realisation of the Truth of God, as contrasted with that which is transient, uncertain, and illusory; and, thirdly, there is set forth a spirit of dependence on Him who is the Source of Right and Truth.

§ 1. Uprightness.

The idea of rectitude or uprightness is presented by the word yashar (w), whence the names Jasher and Jeshurun are derived. (In Assyrian, esiru is to go straight, and isaru is upright.) This word is found wherever the A. V. uses the word equity, except in Eccles. 2. 21, and Isa. 59. 14 (compare Isa. 26. 10, and 57. 2), where other words of the same significance are used.

Yashar is rendered just in Prov. 29. 10, and righteous in Num. 23. 10, 'Let me die the death of the righteous.' See also Job 4. 7, 23. 7; Ps. 67. 4, 96. 10, 107. 42; Prov. 2. 7, 3. 32, 14. 19, 15. 19, 28. 10.

The LXX renders the verb yashar by ἀρέσκω, κατευθύνω, and KαTоρłów; also by oploτoμéw, in two passages, namely, Prov. 3. 6, 'He shall direct your paths;' and 11. 5, ‘The righteousness of the perfect shall direct his way.' The noun is usually rendered εὐθύς, but we also find ὀρθός, ἀληθινός, ἀρεστόν, δίκαιος.

The verb κаTev@úvo is used only three times in the N. T., namely, in Luke 1. 79, 1 Thess. 3. 11, and 2 Thess. 3. 5; and on each occasion reference is made to the work of God in rightly

directing the heart and ways of man. In 2 Tim. 2. 15, where we meet with the word oporoμeîv, the A. V. renders the passage 'rightly dividing the word of truth.' Some commentators have illustrated the word in this passage by the work of the carpenter or the stonemason; but it is probable that the LXX is the best guide in the matter. If so, we may render it 'rightly directing the word of truth,' i.e. setting it forth in uprightness. Compare Gossner's version, where we find 'verfährt,' and the Vulgate, 'recte tractantem.' The work of the ploughman gives a good illustration of St. Paul's meaning. See R. V., and compare Luke 9. 62.

§ 2. Righteousness.

The renderings righteous and just usually stand for some form of the word tsadak (PTY), which originally signified to be stiff or straight, and whence the names compounded with Zedek are derived. It is rendered lawful in Isa. 49. 24; moderately in Joel 2. 23; and right in several passages. It is unfortunate that the English language should have grafted the Latin word justice, which is used in somewhat of a forensic sense, into a vocabulary which was already possessed of the good word righteousness, as it tends to create a distinction which has no existence in Scripture. This quality indeed may be viewed, according to Scripture, in two lights. In its relative aspect it implies conformity with the line or rule of God's law; in its absolute aspect it is the exhibition of love to God and to one's neighbour, because love is the fulfilling of the law; but in neither of these senses does the word convey what we usually mean by justice. No distinction between the claims of justice and the claims of love is recognised in Scripture; to act in opposition to the principles of love to God and one's neighbour is to commit an injustice, because it is a departure from the course marked out by God in His law.

For a further discussion of the word and of its Greek representative Sikaιoσúvη, viewed in relation to the doctrine of justification, see chap. xiv. § 1.

§ 3. Judgment.

Mishpath (DDD), which signifies the due administration of judgment (see chap. xxi. § 2), is rendered right in the A. V. in the following passages:-Gen. 18. 25, 'Shall not the Judge of all the earth do right?' Job 34. 6, ‘Should I lie against my right?'

Job 34. 17, 'Shall even he that hateth right govern?' Job 35. 2, 'Thinkest thou this to be right?' Ps. 9. 4, 'Thou hast maintained my right.' Prov. 12. 5, 'The thoughts of the righteous are right.' Prov. 16. 8, Better is a little with righteousness than great revenues without right.' Isa. 10. 2, 'To take away the right from the poor of my people.' See also Isa. 32. 7; Jer. 5. 28, 17. 11, 32. 7, 8; Lam. 3. 35; Ezek. 21. 27.

Cashar (), that which is fitting, is rendered right in the A. V. in Esther 8. 5 and Eccles. 4. 4; and Con (), stability, is found in Num. 27. 7; Job 42. 7, 8; Ps. 78. 37, and 51. 10, in which last passage we read, 'renew a right (i.e. a stable) spirit within me'—a suitable prayer for one who had fallen through instability. The same word occurs in Ps. 5. 9, where the A. V. reads, 'There is no faithfulness in their mouth.' Compare the use of the cognate word (D) in the expression 'we be all true men,' i.e. men to be relied upon, in Gen. 42. 11, 19, 31, and 34.

§ 4. Truth.

The general Hebrew word for truth or truthfulness, and faith or faithfulness, is a derivative of the verb Aman (28, Ass. amanu), whence the word Amen draws its origin. Aman in its simple active form signifies to nurse or nourish up; in the passive, to be firm and established, and hence steadfast (Prov. 11. 13); and in the Hiphil or causative form, to take as established, and hence to regard as true, to realise, or to believe. The last is its most general rendering. The A. V. translates it 'to have assurance' in Deut. 28. 66; and 'to trust' in Jud. 11. 20; Job 4. 18, 12. 20, 15. 15, 31; and Micah 7. 5. A form of this word is translated pillars in 2 Kings 18. 16; compare 1 Tim. 3. 15, the pillar and ground of the truth.'

In Dan. 3. 14, where the A. V. reads, 'Is it true, O Shadrach?' another word (NT) is used, which signifies of a purpose or intentionally. In Dan. 3. 24, 6. 12, 7. 16 and 19, itsev (y), to be firm or settled, is rendered true.

The form emeth (n) is usually rendered truth, but is translated right in Gen. 24. 48; Neh. 9. 33; Jer. 2. 21. The form Emunah, generally rendered faithfulness, is found in Hab. 2. 4,1

1 This passage might be rendered the righteous (man) shall live in his faithfulness,' The note on the text in Poole's 'Synopsis' is as follows:-'Qui bonus probusque est manebit constans in expectatione eorum quæ dixi, 'the good and

where we read, "The just shall live by his faith'-words which ought to be read in connection with the fifth verse of the first chapter, 'I will work a work in your days which ye will not believe, though it be told you.' Emunah is used of the steadiness of the hands of Moses in Exod. 17. 12; and of the stability of the times in Isa. 33. 6. In several other passages it is used of God's faithfulness; and it would have been well if this rendering had been adopted (instead of truth) in Deut. 32. 4; Ps. 33. 4, 96. 13, 98. 3, 100. 5, and 119. 30.. See also Prov. 12. 17.

The LXX almost always adopts TστEÚ, to believe, as the rendering for the causative form of Aman, as in Gen. 15. 6, where it first occurs. The adjective is sometimes rendered τós, faithful; and sometimes dλnovós, real or true. When these two Greek words come together in the N. T. as characterising the glorified Son of God, they express the Hebrew word in all its fulness, and answer to the 'Amen,' by which title He is also described.1 The substantive is usually Tíσris, faith; but sometimes aλnea, truth.

§ 5. Trust.

Passing from the idea of faith to that of trust, a few exceptional renderings in the A. V. may be noted in the first instance. In Ps. 22. 8, 'He trusted on the Lord,' the word galal, 'to roll,' is used. In Job 35. 14, 'Trust thou in him,' the word is chul (), 'stay thou (or 'wait thou') upon him.' Yachal (n), to hope, occurs in Job 13. 15, 'Though he slay me, yet will I trust in him;' and Isa. 51. 5, 'On mine arm shall they trust.'

Chasah (D), to flee for refuge, is rendered 'trust' in the A. V. in above thirty passages, out of which number twenty-four occur in the Psalms. It is often used where God is compared to a rock or a shield, or where the saint is described as taking refuge upright man will continue firm in the expectation of those things which I have declared.' Certainly faith, in this passage, is something more than a bare acquiescence in God's word. It is such a belief in the revealed word of God as brings the man into contact with the Divine life, and so breathes righteousness or conformity to God's law into his heart. It worketh, as St. Paul says, by love. Compare Bishop Lightfoot's excursus on Faith in his Commentary on the Galatians.

1 See Rev. 3. 14, also 19. 11, 21. 5, 22. 6. 'Amen' is usually rendered åλŋ0ŵs, verily, or yévoɩтo, so be it, in the LXX; and only three times do we find the word in its Greek form 'Aμýv. Dr. Sayce points out that at the end of many Babylonian hymns we find amanu.

'under the shadow of his wings.' It is used in Ps. 2. 12, 'Blessed are all they that put their trust in him;' where we are taught that the Son affords that same kind of shelter or protection which the Father gives. Compare Ps. 34. 8, where the same words are applied to Jehovah. The word is also used in Ps. 118. 8, 'It is better to trust in the Lord than to put any confidence in man;' in Isa. 14. 32, 57. 13, and Zeph. 3. 12.

The most general word, however, to express trust is bathach (n), to confide in, or lean upon.1 Here it is to be remarked that, though we are in the habit of speaking of faith and trust as the same thing, the Hebrew has two distinct words for them, and so has the LXX. Whilst aman answers to TσTEúw, to believe, or realise, bathach, to trust, is never so rendered, nor is the substantive derived from it ever rendered iστis. For the verb we generally find río, to hope, or Teífoμai, to be persuaded; and for the noun we have λrís, hope. The man who believes God is he who, having received a revelation from Him, realises it, and acts upon it as true. The man who trusts God is he who casts all his hopes for the present and future on God. It is the former quality, not the latter, that God regards as a condition of justification. Faith must precede hope, because a hope for the future which is not grounded upon a present acceptance with God is no hope; and a sense of acceptance which is not accompanied with a living, working faith is an unreality.

$ 6. Hope.

The words ordinarily rendered hope in the A. V. are kavah (p—Ass. qu) and yachal (n). The first, which is frequently used in the Psalms, signifies the straining of the mind in a certain direction in an expectant attitude; the second, which occurs several times in the Book of Job, signifies a long patient waiting. The former is generally rendered vπoμévw; the latter usually ἐλπίζω, but often also ὑπομένω.

§ 7. Teaching of the N. T.

We now approach the N. T. with a clear distinction between faith on the one hand, and trust and hope on the other. Faith is the taking God at His word, while trust and patience and also

1 Dr. Sayce says that this root is replaced in Assyrian by takalu, e.g. ina tukulli Assuri, 'in reliance on Assur.'