What is Righteousness?

Gaining a Deeper Understanding

“The Jewish interpretation of righteousness tended to divide the word into two parts. In its original meaning, righteousness meant a right relationship with the covenant of God that led to loving others as oneself and doing good in order to lead others into the same right relationship with God.”[1]

This interpretation of righteousness beautifully aligns with restorative justice, seeing justice on earth as a path toward mending the fractured relationship between humanity and God. It’s a perspective that encompasses more than just evangelism or addressing immediate physical needs; it’s about actively guiding others toward a right relationship with the divine. Let’s further consider the meaning of this view.

Tzedakah, a Hebrew term meaning “righteousness” or “justice,” is a fundamental concept in Jewish economic thought and practice. It is primarily understood as the obligation to give money to those in need, but its implications extend beyond simple charity. In Jewish tradition, tzedakah is considered a central spiritual practice and a religious duty, regardless of one’s economic status.[2] It’s important to note, however, that tzedakah does not necessarily align with progressive social policies or income redistribution. Some scholars argue that Jewish economic theory is more compatible with economic liberalism. For instance, Maimonides, a prominent Jewish philosopher, suggested that the most praiseworthy form of tzedakah was offering business partnerships, loans, or jobs to the impoverished, rather than direct monetary handouts.[3] This perspective emphasizes empowerment and self-sufficiency. The concept of tzedakah is deeply ingrained in Jewish communal life, with giving practices integrated into various life events and daily routines.[4] The Old Testament presents righteousness as God’s covenant faithfulness towards humanity and the appropriate faithful responses from the covenant community. This understanding of righteousness as covenant faithfulness differs from Greco-Roman concepts of abstract ethical norms, emphasizing instead the importance of right relationships with God and others within the community.[5]

Prophet of Righteousness

Amos, known as the “Prophet of Righteousness,” delivered a powerful message of social justice and moral reform to Israel during a time of political security and wealth. As a shepherd from Tekoa in Judah, Amos was called by God to prophesy to the northern kingdom of Israel. His prophecies, dated around 760 B.C., focused on the decadence and moral decay beneath Israel’s prosperity. Amos condemned the wealthy for oppressing the poor, criticizing their greed and injustice.[6] He emphasized that true worship should lead to righteous behavior and fair treatment of others, rather than empty rituals and ceremonies.[7] It is not about outward religious displays, but about treating fellow humans justly.[8] He called for justice in Amos 5:23-24, where he pleads “²³Take away from me the noise of your songs; I will not listen to the melody of your harps. ²⁴But let justice roll down like waters, and righteousness like an ever-flowing stream” indicating that righteousness involves an active pursuit of fairness and equity in society. This perspective shifts the focus of righteousness from ritual observances to practical, compassionate actions towards others, especially the vulnerable in society. [9] Amos’s message remains a powerful reminder that God holds us accountable for the treatment of others and that genuine religion consists of justice and mercy.

Amos 2:6-8:

⁶ Thus says the Lord:
For three transgressions of Israel,
and for four, I will not revoke the punishment;
because they sell the righteous for silver,
and the needy for a pair of sandals—

⁷ they who trample the head of the poor into the dust of the earth,
and push the afflicted out of the way;
father and son go in to the same girl,
so that my holy name is profaned;

⁸ they lay themselves down beside every altar
on garments taken in pledge;
and in the house of their God they drink
wine bought with fines they imposed. (NRSV)

Douglas Stuart argues that “What Yahweh denounces through Amos is not benevolent slavery, but some kind of legal impression-indenture in which corrupt courts aided the unethical rich by making available slave labor to them. Poor people who lost rigged civil or criminal court cases were fined heavily. Unable to pay, they were then sold into slavery. The court and the buyer profited, but the covenant was violated (Exod 23:7). Justice was denied to the poor.”^[10]

Verse 7, according to Jörg Jeremias, is that “Dependent persons are humiliated in an insulting fashion; the proverbial trampling of a person’s head was long a familiar symbol on illustrations of Mesopotamian kings for the subjugation of enemies. After this introduction, the more precise charge of “bending the way” is not a reference to the comparatively harmless gesture of jostling a person on the street (Rudolph), but rather to the violent obstruction of justice through the bribing of judges^[11]

John Walton points out how “Garments taken in pledge should be returned to the poor before sunset (Ex. 22:26–27; Deut. 24:12–13), since they were needed as blankets. In practice this reduced the pledge to a token, emphasizing that in Israelite law people mattered more than possessions.”^[12]

Amos 5:12 – ¹² For I know how many are your transgressions, and how great are your sins—you who afflict the righteous, who take a bribe, and push aside the needy in the gate. (NRSV)

Douglas Stuart highlights, “The lament attacks criminals (פשא) and sinners (חטאת). Who are they? They are the corrupt elders, jurists at the court trials. Consciously, purposely, Israelite leading citizens were persecuting the righteous (or “innocent” צדיק) by taking bribe money either for declaring poor peoples’ cases against the rich to be without merit, or by ruling in favor of rich plaintiffs or defendants against poor plaintiffs or defendants (cf. Exod 23:6–8; 1 Sam 12:3; Isa 10:2; 29:21; Mal 3:5).”^[13]

This affliction was twofold on the poor: they could be unjustly punished at the whim of the wealthy, and they were denied any means of seeking compensation for any harm done to them. When those in authority, especially within the government and legal system, succumb to injustice, the most devastating consequences fall upon the poor and marginalized. In a system where judges can be bought, the wealthy can still obtain a semblance of justice, while the poor are utterly abandoned.

Amos 5:15 – ¹⁵ Hate evil and love good, and establish justice in the gate; it may be that the Lord, the God of hosts, will be gracious to the remnant of Joseph. (NRSV)

The New American Commentary concludes, “To love (ʾāhab) something means to choose it and to delight in it. And to delight in seeing good prevail, one must hate (śānēʾ) evil. That is, one must abhor behavior that displeases God, as the wicked hate and despise righteousness (v. 10). Amos was exhorting his audience to pursue and embrace justice passionately and to hound and crush injustice just as passionately.”^[14]

Just as Amos condemned the corrupt judges of his time, we can be certain he would decry the modern-day allegiance to political power over truth, a system where judicial bonuses can hinge on partisan alignment rather than impartial justice. This subtle form of influence echoes the blatant bribery of the past, eroding the very foundation of fairness, and it is the marginalized who continue to pay the highest price. Tragically, many who claim to follow Christ have been misled into viewing the pursuit of justice as a secular “woke” agenda, a dangerous misinterpretation that Amos’s passionate words directly refute. Without a fervent commitment to justice, we stray far from the righteousness God demands and bear no true resemblance to the compassionate heart of Jesus. As Amos implores us in 5:15: “Hate evil and love good, and establish justice in the gate.” This isn’t a suggestion, but a command. To truly love good, as The New American Commentary so powerfully states, we must passionately abhor and actively crush injustice. As followers of Christ, our faith demands that we relentlessly seek justice and stand as unwavering advocates against any oppression of the marginalized, for in doing so, we reflect the very character of the God we serve.

Biblical Wealth Redistribution

The Year of Jubilee (Leviticus 25) was designed to address cyclical poverty and wealth inequality. Occurring every 50 years, it was announced with a trumpet blast on the Day of Atonement. This special year called for dramatic actions to reset societal status, privilege, and power. Key aspects included the cancellation of debts, release of indentured servants, and return of land to its original owners.[15] The Jubilee aimed to prevent the emergence of multigenerational systems of servitude, ensuring that every member of society maintained their dignity as bearers of God’s image.[16] It was rooted in the belief that power and prosperity were gifts from God, not personal achievements, and that wealth should be shared generously rather than hoarded. The Year of Jubilee was also a time when the land was to lie barren, with people eating only what grew naturally in the fields.[17] This was meant to remind people of God’s goodness and provision, emphasizing that all land ultimately belonged to God.

Although the specific practices of the Year of Jubilee, such as the cyclical return of land and debt forgiveness, cannot be directly replicated in our modern context due to different expectations, the spirit of the law offers wise guidance. The Jubilee aimed to disrupt entrenched poverty and curb the hoarding of generational wealth, prioritizing the dignity of every individual. Our modern application should focus on establishing limits that prevent the perpetuation of poverty across generations and the excessive concentration of wealth. We must actively work towards a society where everyone has a genuine opportunity for good employment and the ability to thrive, not just survive.

This is not something we can directly apply today as people, knowing they were not able to buy the land forever, would have adjusted the price of purchase with this fact in mind. What this law did, and what we should support in our modern society, is limits that control the spread of generational poverty and the immense hoarding of generational wealth. Let’s build a society that ensures everyone has a fair chance at good employment, allowing them to live comfortably and securely above the poverty line.

Just as the Year of Jubilee sought to dismantle entrenched systems of inequality and offer a fresh start every 50 years, we too must consider modern structures that perpetuate poverty. While we can’t literally redistribute land every 50 years, due to a different set of terms and expectations, the underlying principle of ensuring everyone has a fair opportunity remains powerfully relevant. One critical area where we can apply this spirit of the Jubilee is in education. Imagine a system where government funding robustly supported education from early childhood through university, with a very limited role for private institutions. Don’t strain your imagination; several nations have implemented this strategy effectively, achieving remarkable results. This isn’t about a particular political ideology, but about acknowledging a simple truth: knowledge and skills are fundamental to breaking cycles of poverty and fostering genuine opportunity.

Massive tuition fees and the increasing privatization of higher education act as modern-day paywalls, effectively limiting access for lower-income families and hindering social mobility. The result is a system where the potential for generational poverty becomes a reality for many talented people, despite their abilities and effort. Just as the Jubilee aimed to prevent multigenerational servitude, a strong, publicly funded education system, accessible to all, can serve as a powerful mechanism to level the playing field. It offers every child a more equal chance at success, equipping them with the tools they need for good employment and the ability to thrive, rather than merely survive. Recognizing that policies which promote such equitable access might currently find more alignment in certain political spheres doesn’t make the principle itself partisan. It simply acknowledges where we might find common ground in loving our neighbor and reflecting a God who desires justice and opportunity for all. Let’s focus on the outcome: a society where every child, regardless of their family’s economic status, has a real chance of flourishing.

Thoughts to Ponder

Understanding the Hebrew concept of Tzedakah, which embodies both righteousness and justice, reveals a deep-rooted obligation to actively care for those in need, extending beyond mere charity to encompass empowerment and the fostering of self-sufficiency. While the methods of enacting Tzedakah can vary – from offering business opportunities, as Maimonides suggested, to advocating for systemic change – the underlying principle remains: a commitment to right relationships and just actions within our community.

As the “Prophet of Righteousness,” Amos spoke against the societal injustices of his time, emphasizing that true worship is inseparable from the active pursuit of fairness and equity, letting justice “roll down like waters.” Therefore, let me be clear: I am not advocating for a “progressive” or “liberal” political agenda. Instead, I am echoing the timeless call for Tzedakah and the urgent cries of Amos. Whether we choose to extend a hand through business loans, offer employment to the marginalized, or work towards just policies through what some might label “liberal means,” the imperative is to actively seek ways to bring justice. We can and should debate the most effective methods, but to disagree with the fundamental responsibility to pursue justice, and thereby disregard the suffering of the marginalized, is to act in a way that is lacking love and risks the chilling possibility that Christ will say “I never knew you” (Matthew 7:23).

In America we see echoes of Amos’s warnings as immigrants and refugees who followed legal pathways now face unjust detention, deportation, or loss of promised funding. In such a time, silence is not neutrality; it is complicity in injustice. To remain silent, to fail to speak out and support leaders who defend the marginalized and enact humane policies, is to ignore a glaring injustice. Our faith demands action; it demands that we embody Tzedakah and heed the prophet’s call to let justice roll down, ensuring that the vulnerable are protected and righteousness prevails.

This call for justice doesn’t equate to advocating for open borders, ignoring national security, or increasing economic instability through mass population migration. Rather, it centers on protecting the inherent humanity, dignity, and right to fair treatment for those who are marginalized and suffering injustice within a framework of responsible policy. Let us rise above partisan divides and ensure that in our pursuit of any political objective, we do not, as Amos warned, “trample the head of the poor.”

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[1] David McKenna and Lloyd J. Ogilvie, Isaiah 40–66, vol. 18 of The Preacher’s Commentary Series (Nashville, TN: Thomas Nelson Inc, 1994), 182.

[2] Rami Shapiro, trans., Tanya, the Masterpiece of Hasidic Wisdom: Selections Annotated & Explained, SkyLight Illuminations Series (Woodstock, VT: Jewish Lights Publishing; Skylight Paths Publishing, 2014), liii.

[3] Corinne Sauer and Robert M. Sauer, Judaism, Markets, and Capitalism: Separating Myth from Reality (Grand Rapids, MI: Acton Institute, 2006), 2.

[4] Shawn Israel Zevit, Offerings of the Heart: Money and Values in Faith Communities (Rowman & Littlefield Publishers, 2005).

[5] Frank D. Macchia, Justified in the Spirit: Creation, Redemption, and the Triune God, ed. James K. A. Smith and Amos Yong, Pentecostal Manifestos (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2010), 105.

[6] Dick Blackford, “Repentance in the Minor Prophets,” in Minor Prophets for Every Man, ed. Melvin Curry, Florida College Annual Lectures (Temple Terrace, FL: Florida College Bookstore, 1989), 81.

[7] George W. Knight, Layman’s Bible Handbook (Uhrichsville, OH: Barbour Books, 2012).

[8] Lindsay B. Longacre, Amos, Prophet of a New Order, ed. Henry H. Meyer, Life and Service Series (New York; Cincinnati: The Methodist Book Concern, 1921), 56.

[9] Ted Cabal et al., The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith (Nashville, TN: Holman Bible Publishers, 2007), 1321.

^[10] Douglas Stuart, Hosea–Jonah, vol. 31, Word Biblical Commentary (Dallas: Word, Incorporated, 1987), 316–317.

^[11] Jörg Jeremias, The Book of Amos: A Commentary, trans. Douglas W. Stott, First American edition, The Old Testament Library (Louisville, KY: Westminster John Knox Press, 1998), 36.

^[12] John H Walton, Zondervan Illustrated Bible Backgrounds Commentary (Old Testament): The Minor Prophets, Job, Psalms, Proverbs, Ecclesiastes, Song of Songs, vol. 5 (Grand Rapids, MI: Zondervan, 2009), 65.

^[13] Douglas Stuart, Hosea–Jonah, vol. 31, Word Biblical Commentary (Dallas: Word, Incorporated, 1987), 348–349.

^[14] Billy K. Smith and Franklin S. Page, Amos, Obadiah, Jonah, vol. 19B, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 106.

[15] Jerry Buck and Shane Claiborne, Everyday Activism: Following 7 Practices of Jesus to Create a Just World (Grand Rapids, MI: Baker, 2022), 52.

[16] Andy Crouch, Playing God: Redeeming the Gift of Power (Downers Grove, IL: IVP, 2013).

[17] Mark J. Lenz, Leviticus, 2nd ed., The People’s Bible (Milwaukee, WI: Northwestern Pub. House, 2002), 214.