Unrighteousness
Unrighteousness
(, subs, corresponding to = to be , i.e. out of harmony with , established usage, what is right and fit)
In the NT, where men are described as (e.g. 1Co 6:9; 1Pe 3:18), the interchangeable English Versions equivalents are unrighteous, unjust. Where the verb occurs, the versions vary between do wrong, be an offender (wrong-doer), be unjust (unrighteous); see Act 7:26; Act 25:10 (trans.) and Act 25:11, Rev 22:11 (intrans.). As for itself, the usual equivalent in the English Versions is unrighteousness (see Romans, passim). Iniquity occurs as an alternative: but only once the Revised Version prefers the variant wrong-doing (2Pe 2:13). Iniquity as = unrighteousness springs from a kindred primitive conception-the uneven surface as compared with the crooked line. The may be represented indifferently as being out of the level or out of the straight (see both ideas in parallel use in Isa 40:3-5). There is a simple adequacy in these primitive modes of describing human character and action that no development of ethical doctrine can outgrow.
1. In the vocabulary of the Apostolic Church righteousness and unrighteousness form an antithetic pair in correspondence with others, such as light and darkness. An ethical dichotomy this, which has its rice in far-off early days, gains new force in the teaching of Jesus (the broad and narrow ways), and lives on with undiminished vigour. Interesting parallels are furnished in the Shepherd of Hermas (Mand, vi. 2): There are two angels with a man-one of righteousness, and the other of iniquity. It is good to follow the angel of righteousness, but to bid farewell to the angel of iniquity (Ante-Nicene Christian Library, vol. i., Apostolic Fathers, Edinburgh, 1867, p. 359 f.); in the Epistle of Barnabas (chs. 18-20), where both the two ways and the two angels occur in association: There are two ways of doctrine and authority, the one of light, and the other of darkness over one are stationed the light-bringing angels of God, but over the other the angels of Satan. Cf. also the Two Ways (of Life and of Death) in the Didache. One unfaltering demand is made of the Christian in the primitive Church-he must depart from iniquity (2Ti 2:19).
2. In St. Pauls doctrine of justification unrighteousness appears as the salient, universal characteristic of man as such, and figures as a necessary pre-supposition. He cannot, however, be legitimately claimed as supporting the view that this unrighteousness is the sequel of a lapse from an original righteousness in which the first parents of mankind were created (cf. A. Ritschl, The Christian Doctrine of Justification and Reconciliation, Eng. translation , Edinburgh, 1900, p. 330). The righteousness, moreover, which the may attain through faith (righteousness-of-God, righteousness-by-faith) is not a mere matter of imputation (iustitia imputata of a past theology): for St. Pauls emphasis on Christ in us must not be overlooked. His robust ethical quality also appears in his vigorous rejection of the plea that might be suggested in excuse for mans unrighteousness, viz. that it serves as a foil against which the righteousness of God shows more splendidly (Rom 3:5). Note further a conspicuous use of truth as the antithesis of unrighteousness (Rom 2:8, 1Co 13:6, 2Th 2:12). Injustice is falsehood in deed (B. F. Westcott, Gospel according to St. John , 2 vols., London, 1908, i. 268).
3. A brief dictum in the Johannine teaching deserves notice: All unrighteousness is sin (1Jn 5:17), with which may be compared the valid converse of the proposition in 3:4: Lawlessness is sin. Thus sententiously all distinction between various forms of deliberate transgression is abolished. Wrong as from man to man is also wrong as from man to God. Due thought of Gods perfect righteousness, together with mans relation to Him, demands this heightening of the conception of unrighteousness. Similarly, the claim that there is no unrighteousness in Gods perfect Messenger (Joh 7:18) rests on the fact that He is sent by God in whom no unrighteousness dwells (cf. Plato, Theaet. 176 C: In God is no unrighteousness at all; He is altogether righteous).
J. S. Clemens.
Fuente: Dictionary of the Apostolic Church
Unrighteousness
denotes (a) “injustice,” Luk 18:6, lit., “the judge of injustice;” Rom 9:14; (b) “unrighteousness, iniquity,” e.g., Luk 16:8, lit., “the steward of unrighteousness,” RV marg., i.e., characterized by “unrighteousness;” Rom 1:18, Rom 1:29; Rom 2:8; Rom 3:5; Rom 6:13; 1Co 13:6, RV, “unrighteousness;” 2Th 2:10, “[with all (lit., “in every) deceit’] of unrighteousness,” i.e., deceit such as “unrighteousness” uses, and that in every variety; Antichrist and his ministers will not be restrained by any scruple from words or deeds calculated to deceive; 2Th 2:12, of those who have pleasure in it, not an intellectual but a moral evil; distate for truth is the precursor of the rejection of it; 2Ti 2:19, RV; 1Jo 1:9, which includes (c) “a deed or deeds violating law and justice” (virtually the same as adikema, “an unrighteous act”), e.g., Luk 13:27, “iniquity;” 2Co 12:13, “wrong,” the wrong of depriving another of what is his own, here ironically of a favor; Heb 8:12, 1st clause, “iniquities,” lit., “unrighteousness” (plural, not as AV); 2Pe 2:13, 2Pe 2:15, RV, “wrongdoing,” AV, “unrighteousness;” 1Jo 5:17. See INIQUITY.
Notes: (1) In 2Co 6:14, AV, anomia, “lawlessness,” is translated “unrighteousness” (RV, “iniquity”). (2) Adikia is the comphrensive term for wrong, or wrongdoing, as between persons; anomia, “lawlessness,” is the rejection of Divine law, or wrong committed against it.
“to do wrong,” is rendered in Rev 22:11, RV, firstly, “he that is unrighteous,” lit., “the doer of unrighteousness” (present participle of the verb, with the article), secondly, “let him do unrighteousness (still),” the retributive and permanent effect of a persistent course of unrighteous-doing (AV, “he that is unjust, let him be unjust”). See HURT, OFFENDER, Note, WRONG.