ON THE MARK IN THE BALANCES

Righteousness means on the mark of the balances

How to understand righteousness and every good way and have them? Solomon said, “My

son, if thou wilt receive my words, and hide my commandments with thee; So that thou incline

thine ear unto wisdom, and apply thine heart to understanding; Yea, if thou criest after

knowledge, and liftest up thy voice for understanding; If thou seekest her as silver, and searchest

for her as for hid treasures; Then shalt thou understand the fear of the LORD, and find the

knowledge of God. For the LORD giveth wisdom: out of his mouth cometh knowledge and

understanding. He layeth up sound wisdom for the righteous: he is a buckler to them that walk

uprightly. He keepeth the paths of judgment, and preserveth the way of his saints. Then shalt

thou understand righteousness, and judgment, and equity; yea, every good path” Proverbs 2:1- 9.

Through the balances the journey to understand the word righteousness brings us to grasp

God’s justice (righteousness) and judgment, His mercy and truth. The Psalmist said, “Justice

(righteousness) and judgment (fairness) are the habitation of thy throne: mercy (loving-

kindness) and truth (faithfulness) shall go before thy face” Psalm 89:14. The balances tell about

the root the and the fruit. The foundations of God’s kingdom are: First about justice fairness or

equity—the justice or righteousness and the judgment. The second is about mercy which is the

loving-kindness and the truth or faithfulness. The work of judgment is to find justice and to

acquire equity. If the equity is not found then it requires mercy. Mercy is to provide grace that

justice will be met, then equity will be restored which leads to another chance for a second trial

or probation that righteousness be fully established.

To find righteousness (tsedeq, righteousness) is the work of judgment (shepet)i (mishpat)

ii

(krima)iii

. In the book of Job said, “Doth God pervert judgment? (mishpat) or doth the Almighty

pervert justice (tsedeq, righteousness)?” Job 8:3. (Note: translators of KJV interchanged justice

with judgment and righteousness so we have to see the Hebrew text.) If Judgment did not find

righteousness but wickedness, then condemnation or a sentence follows in order to maintain

justice or judgment. “But thou hast fulfilled the judgment (diyn, sentence1 or condemnation) of

the wicked: judgment (diyn, condemnation) and justice (mishpat, judgment) take hold (tamak,

1 H1779

דין דון

dı yn du n

deen, doon

From H1777; judgment (the suit, justice, sentence or tribunal); by implication also strife: - cause, judgment, plea, strife.

retain, maintain)2 on thee.” Job 36:17. In the work of judgment, the main tool in the ancient

days was the use of the pair of balances. In finding justice the judge or the creditor has to weigh

the amount from the debtor (or the evidence) in comparison to the declared price –the standard

weight. The balances indicator, the pointer tells what the status is, is it on the mark

(righteousness) or misses the mark (offense or sin)? The standard weight declares how much the

needed balance to be paid is. The standard weight has to be met and the balance must be zeroed.

Then the price is paid and the transaction is completed and cleared. The payee or debtor becomes

clean, and then the overall standing will be declared success and good. These are Biblical

descriptions about righteousness based on the works of judgment through the system of the

balances.

The following expresses the works of judgment;

a. The “shaqal” and “tekel” (Chaldee) (TO WEIGH OR TO PUT IN THE BALANCES, PAY, RECEIVE OR SPEND)iv v

Weighing the money was a part of the law and custom of the judgment court in subscribing

evidence with witnesses for important purchases like buying a piece of land. Two examples as

recorded about the purchases of Abraham and prophet Jeremiah in their times (see Genesis 23:16

and Jeremiah 32:10-12). The use of the balances is the main part of judgment in the Bible times.

Prophet Ezekiel was asked by God to weigh his hair on the balances and divide it to serve as a

parable of judgment against unrepentant Judah. The record said, “And thou, son of man, take

thee a sharp knife, take thee a barber's razor, and cause it to pass upon thine head and upon thy

beard: then take thee balances to weigh, and divide the hair… Therefore thus saith the Lord

GOD; Behold, I, even I, am against thee (Jerusalem), and will execute judgments in the midst of

thee in the sight of the nations.” Ezekiel 5:1, 8.

God is the supreme ruler or judge over all nations, He judges over the morality of the nations

and weigh in the balances the ways even of kings. In the time of Daniel in Babylon when God

gave His final judgment against Babylon, Daniel read and interpreted the writing on the wall. He

said to the king, “And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN.

This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it.

TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is

divided, and given to the Medes and Persians.” Daniel 5:25-27.

The purpose of weighing into the balances is to equalize or to balance which is the Hebrew

word is “taqan” (to balance, to equalize, to straighten) vi

meant. I Ecclesiastes 1:15 says, “That

2 H8551

תמך

ta mak

taw-mak'

A primitive root; to sustain; by implication to obtain, keep fast; figuratively to help, follow close: - (take, up-) hold (up), maintain, retain, stay (up).

which is crooked cannot be made straight (taqan): and that which is wanting cannot be

numbered (manah—to weigh out, to enumerate)vii.”

b. Finding the integrity (tummah)—the righteousness (tsedeq)

“Let me be weighed in an even balance that God may know mine integrity (tummah,

innocence)viii

. If my step hath turned out of the way, and mine heart walked after mine eyes, and

if any blot hath cleaved to mine hands.” Job 31:6, 7. The word integrity or innocence is from the

Hebrew word “tummah” from the root word “tom”ix

which means completeness or wholeness. It

speaks of the wholeness of the person in his character. In Biology it is the complete anatomical

structure and physiologically fully functional. The completeness and condition of the structure

and its physiology is described by the word “tsedeq” or just. If the integrity is just then it can

function properly or justly. The proper function is described by another Hebrew word “yashar”

we will discuss at the bottom of this chapter.

I. The ts-d-q (tz-d-q). Greek word “dikaios” (LXX) “just”x

a. The word “tsedeq” (just) (tzdq [adj]xi) (just, lawful, right, and on the mark or accurate,

exact, fit) (no GMO) (justice, rightness, righteousness) 3 is a description of characteristics

or quality (adjective) of a subject or of an object as in Leviticus 19:36, “Just balances, just

weights, a just ephah, and a just hin, shall ye have.” It is also describes the quality of its

function or works, “He that walketh uprightly (tamiym-perfectly), and worketh righteousness (tsedeq), and speaketh the truth in his heart.” Psalm 15:2.

The word tsedeq (H6664) is translated as “righteousness [78], justice [10], just [10], righteous

[8], righteously [3], right [3], altogether just (+6664) [2], even [1], righteous cause [1],

righteousness’ [1], unrighteousness (+3808] [1]”4

b. The “tsadaq”xii (to justify; to be justified, to declare just- the just, or to be made

righteous-the repentant). Greek word “dikaioo” (LXX) (dikaiosune)xiii

“If there be a controversy between men, and they come unto judgment, that the judges may

judge them; then they shall justify (uetzdiqu—and they justify or aquit) the righteous (tsaddiyq—

the just), and condemn the wicked.” Deuteronomy 25:1.

c. The “tsedaqah”xiv (rightness, righteousness, justice). Greek word “dikaiosune”xv

(justification) “And he believed in the LORD; and he counted it to him for righteousness (tzdqe).” Genesis

15:6.

3 Brown-Driver-Briggs’ Hebrew Definition, provided by E-sword

4 p 1445 James Strong, The Strongest Strong’s (Strong’s Concordance corrected by John R

Kohlenberger and James A. Swanson) (corrected by John R. Kohlenberger and James A. Swanson), Zondervan, Grand Rapids Michigan, USA.

“For what saith the scripture? Abraham believed God, and it was counted unto him for

righteousness (dikaiosunen).” Romans 4:3

“So shall my righteousness (tzdqthi—my righteousness) answer for me in time to come,

when it shall come for my hire before thy face.” Genesis 30:33

“And it shall be our righteousness (utzdqe—and righteousness), if we observe to do all these

commandments before the LORD our God, as he hath commanded us.” Deuteronomy 6:25.

“For I know him, that he will command his children and his household after him, and they

shall keep the way of the LORD, to do justice (tzdqe) and judgment; that the LORD may bring

upon Abraham that which he hath spoken of him.” Genesis 18:19.

“He that walketh righteously (tzdquth), and speaketh uprightly; he that despiseth the gain of

oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of

blood, and shutteth his eyes from seeing evil.” Isaiah 33:15

d. The “tsaddiyq”xvi (tzdiq )(subject or object; a person who is just or righteous)

Greek word “dikaios”xvii

(just, righteous)

“…Noah was a just (tzdiq) man and perfect in his generations, and Noah walked with God.”

Genesis 6:9.

“…but the just (tzdiq) shall live by his faith.” Habakkuk 2:4.

“…as it is written, The just shall live by faith.” Romans 1:17.

The righteous in the balances—hits the mark or target accurately

In order to find defendant’s righteousness, the court has to put him on an accurate balances or

and with a correct indicator, and with lawful and certified accurate standard weights. If the

person’s integrity is unblemished and found righteous or just the indicator is pointing to the

mark, the integrity hits the mark or the target—a description of accuracy. In the book of

Leviticus the Lord requires t Israel of the accurate or just (tsedeq) measuring devices, “Just

balances, just weights, a just ephah, and a just hin, shall ye have: I am the LORD your God,

which brought you out of the land of Egypt.” Leviticus 19:36.

The accused person will be declared just or will be acquitted after proven as righteous; the

person is found not guilty as a result of certain legal or judiciary proceedings. This verdict or

judgment comes after a trial and a final decision is made by the court which based on the law

arisen above the proven facts. A righteous person (tsaddiyq) will be acquitted for meeting

accurately the standard weight or the stone of the balances. His life is on the mark of the

balances in which the indicator indicates “just” in which the Bible describes him as obedient and

will be saved or live; “Hath walked in my statutes, and hath kept my judgments, to deal truly; he

is just (tsaddiyq), he shall surely live, saith the Lord GOD” Ezekiel 18:9. The faithfulness or

steadfastness or fidelity (emunah) on righteousness will be rewarded with life instead of

condemnation as the Scriptures declares, “but the just shall live by his faith (emunah).”

Habakkuk 2:4. (For the justification of the repentant sinner is another subject. See the chapter

about the Justification).

e. The “yashar” xviii (equity, even, straight, meet, upright, straight to the mark). Greek word “euthos”xix

Equity means level or equal in weight; even, straight and upright on the balances.

Uprightness is the weight to be weighed on the balances. This is the way or the path of the just as

written in Isaiah, “The way of the just is uprightness (mishrim /meyshar)xx: thou, most upright

(ishr /yashar), dost weigh the path of the just.” Isaiah 26:7.

Equity is the deed or the way of the just;

“And he walked in the way of Asa his father, and departed not from it, doing that which was

right (eishr /yashar—equity)(euthes, LXX) in the sight of the LORD.” 2Chronicles 20:32.

“Then Achish called David, and said unto him, Surely, as the LORD liveth, thou hast been

upright (-ishr /yashar), and thy going out and thy coming in with me in the host is good in my

sight: for I have not found evil in thee since the day of thy coming unto me unto this day:

nevertheless the lords favour thee not.” 1Samuel 29:6.

“Also to punish the just (tsaddiyq) [is] not good, [nor] to strike princes for equity (ishr

/yosher).” Proverbs 17:26.

Note: Punishing for the deed of equity is not good. Equity is the fulfilling or keeping of the commandments or to walk on God’s way: “And if

thou wilt walk before me, as David thy father walked, in integrity of heart, and in uprightness

(ubishr /yosher), to do according to all that I have commanded thee, and wilt keep my statutes

and my judgments:” 1King 9:4. To compare this verse to what Moses said, it is about walking in

the ways of God (which is equity).“Therefore thou shalt keep the commandments of the LORD

thy God, to walk in his ways, and to fear him.” Deuteronomy 8:6.

Equity is the description of the works of justice or righteousness. “Before the LORD; for he

cometh to judge the earth: with righteousness (tsedeq—justice) shall he judge the world, and the

people with equity (bmishrim /meyshar).”Psalms 98:9.

Equity (equities which are the good ways) is in equal term with righteousness and judgment.

“Then shalt thou understand righteousness (tsedeq), and judgment (mishpat), and equity

(umishrim--equities); [yea], every good (tob) path.” Proverbs 2:9.

Equity is being established through justice in judgment as the psalmist said,“The king's

strength also loveth judgment (mishpat); thou dost establish equity (mishrim /meyshar), thou

executest judgment (mishpat) and righteousness (tsedaqah—justice) in Jacob.” Psalms 99:4.

Equity is the steadfastness or faithfulness in the way of righteousness; “But with

righteousness (tsedeq) shall he judge the poor, and reprove with equity (bmishur /miyshor) for

the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath

of his lips shall he slay the wicked. And righteousness (tsedeq) shall be the girdle of his loins,

and faithfulness (emunah) the girdle of his reins.” Isaiah 11:4,5.

Equity is in equal term with truth and is an antonym of iniquity. “The law of truth (emeth)

was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity

(ubmishur /miyshor), and did turn many away from iniquity.” Malachi 2:6.

Equity is the fulfilling of the law of righteousness in which the balances’ beam is level and its

pointer says, the deed hits the mark. Equity is the work of justice in which the other person is

being considered or valued as his own self. The Scripture said, “Thou shalt love thy neighbour as

thyself.” Matthew 22:39. In this way, the value that is being received from God is preserved and

when weight in the balances the integrity is kept.

The difference and relationship between tsedeq and yashar

At first I couldn’t delineate the difference between equity and righteousness but by prayer and

study the difference and relationship became clearer and clearer until the Lord impressed in my

mind the answer, “Anatomy (structure) and physiology (function)!” and I said, “That’s it!”

Righteousness is the fitness to the divine image and equity is the function of righteousness to

keep it fit with the standard image, the straight walk on the way of righteousness. In the balances,

equity is the keeping of the balance, the straightness or evenness between the standard image and

the copy, between God and man and also between copies as described in Matthew 22:37-39.

Tsedeq or Righteousness: ACCURACY-- It is the description of the integrity of a person;

the first one is about his physical image and the second one is his exactness or fitness or

conformity to the standard or the law. The character: the physical and the moral semblance to

God’s image are met qualitatively.

Yashar or uprightness, equity: LEVEL, STRAIGHT--It is physiological description or the

proper function designated. It is the way on how to conform to the divine law and how he

observed God’s moral value with man. It is how he deals with God as his wholeness and how he

deals with neighbors as his own-self. When equity is being exercised then it is called

righteousness for it observed and preserved its integrity.

What are the differences between the two statements: “The knife is long, nice and sharp” and

“The knife is for cutting vegetables”? The first one describes the size and the integrity of the

knife’s structure, while the second one is about its appointed function—the physiology. Most

cases tsedeq refers to the anatomical structure’s condition of an object. And the yashar refers its

physiology or its function and use. (See Isaiah 26:7). To sharpen knife is to rub it properly to a

sharpening stone. The sharpened knife can cut easily the vegetables and could be dulled by its

uses. To keep it sharp is to use it properly and always sharpen it with the stone. In sharpening a

knife it is tested by either by feeling it or using it on something that will not dull the blade. A

sharp knife is always ready for use to its appointed function. A just person is always ready to

fulfill his duty because He is always being connected with the just stone which is Christ. The

quality of executing the work is called “tsedeq” and the way to accomplish the work properly is

through equity or “yashar” (The chef is using the sharp knife properly to cut the vegetables

smoothly and straight). When the function is properly accomplished then it is also called

“tsedeq” for it met the quality expected from the work (The knife had cut the vegetable straight

and smooth the way it should be).

The dots A and B are connected by a straight line. The dots composed the tsedeq, and the

straight line connecting them is the yashar. In the balances, the pan A contains the standard

weight and in the opposite side of the beam is the pan B which contains the countered weight

with equal mass. The standard weight is certified and the Scale is accurate determines the

integrity of the object in pan B accurately. Since the weight of Pan A has been equaled (yashar)

in weight the justice (tsedeq) is met by using the balances function (yashar). The beam and its

indicator in line with the mark show that righteousness is being met. It is on the dot and perfect.

To see what equity is we have to see the plain statement of Jesus:

“Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.

But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you,

and pray for them which despitefully use you, and persecute you; That ye may be the children of

your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and

sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have

ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more

[than others]? do not even the publicans so? Be ye therefore perfect, even as your Father which is

in heaven is perfect.” Matthew 5:43-48.

The following are two paragraphs from the SOP writings on how to be always sharp and

ready for use.

He who would build up a strong, symmetrical character, he who would be a well-

balanced Christian, must give all and do all for Christ; for the Redeemer will not accept

divided service. Daily he must learn the meaning of self-surrender. He must study the

word of God, learning its meaning and obeying its precepts. Thus he may reach the

standard of Christian excellence. Day by day God works with him, perfecting the

character that is to stand in the time of final test. And day by day the believer is working

out before men and angels a sublime experiment, showing what the gospel can do for

fallen human beings.5

Vigilance and Diligence to Be Blended.--When we give ourselves unreservedly to the

Lord, the simple, commonplace duties of home life will be seen in their true importance,

and we shall perform them in accordance with the will of God. We are to be vigilant,

watching for the coming of the Son of man; and we must also be diligent; working as

well as waiting is required; there must be a union of the two. This will balance the

Christian character, making it well developed, symmetrical. We should not feel that we

are to neglect everything else, and give ourselves up to meditation, study, or prayer;

neither are we to be full of bustle and hurry and work, to the neglect of personal piety.

Waiting and watching and working are to be blended. "Not slothful in business; fervent in

spirit; serving the Lord."6

The integrity of the anatomy is known by its physiology:

“Righteousness within is testified to by righteousness without. He who is righteous

within is not hard-hearted and unsympathetic, but day by day he grows into the image of

Christ, going on from strength to strength. He who is being sanctified by the truth will be

self-controlled, and will follow in the footsteps of Christ until grace is lost in glory. The

righteousness by which we are justified is imputed; the righteousness by which we are

sanctified is imparted. The first is our title to heaven, the second is our fitness for

heaven.” 7

A Reminder

God gives His promise not due to the justness of a person or his equitable deeds but because

of His justice, and faithfulness in fulfilling His own word. “Not for thy righteousness (tsedaqah),

or for the uprightness (yosher) of thine heart, dost thou go to possess their land: but for the

wickedness of these nations the LORD thy God doth drive them out from before thee, and that he

may perform the word which the LORD sware unto thy fathers, Abraham, Isaac, and Jacob.”

Deuteronomy 9:5.

i H8201

שפט

shephet

sheh'-fet

From H8199; a sentence, that is, infliction: - judgment. ii H4941

5 AA 483.1

6 AH 23.1

7 RH, June 4, 1895 par. 7

משפט

mishpa t

mish-pawt'

From H8199; properly a verdict (favorable or unfavorable) pronounced judicially, especially a sentence or formal decree (human or (particularly) divine law, individual or collectively), including the act, the place, the suit, the crime, and the penalty; abstractly justice, including a particular right, or privilege (statutory or customary), or even a style: - + adversary, ceremony, charge, X crime, custom, desert, determination, discretion, disposing, due, fashion, form, to be judged, judgment, just (-ice, -ly), (manner of) law (-ful), manner, measure, (due) order, ordinance, right, sentence, usest, X worthy, + wrong. iii

G2917

krima

kree'-mah

From G2919; a decision (the function or the effect, for or against [“crime”]): - avenge, condemned, condemnation, damnation, + go to law, judgment. iv

H8254

שקל

sha qal

shaw-kal'

A primitive root; to suspend or poise (especially in trade): - pay, receive (-r), spend, X throughly, weigh.

v H8625

תקל

teqal

tek-al'

(Chaldee); corresponding to H8254; to balance: - Tekel, be weighed.

vi

H8626

תקן

ta qan

taw-kan'

A primitive root; to equalize, that is, straighten (intransitively or transitively); figuratively to compose: - set in order, make straight.

vii

H4487

מנה

ma na h

maw-naw'

A primitive root; properly to weigh out; by implication to allot or constitute officially; also to enumerate or enroll: - appoint, count, number, prepare, set, tell.

viii

H8538

תמה

tu mma h

toom-maw'

Feminine of H8537; innocence: - integrity. ix

H8537

תם

to m

tome

From H8552; completeness; figuratively prosperity; usually (morally) innocence: - full, integrity, perfect (-ion), simplicity, upright (-ly, -ness), at a venture. See H8550.

x G1342

dikaios

dik'-ah-yos

From G1349; equitable (in character or act); by implication innocent, holy (absolutely or relatively): - just, meet, right (-eous).

xi

H6664

צדק

tsedeq

tseh'-dek

From H6663; the right (natural, moral or legal); also (abstractly) equity or (figuratively) prosperity: - X even, (X that which is altogether) just (-ice), ([un-]) right (-eous) (cause, -ly, -ness).

xii

H6663

צדק

tsa daq

tsaw-dak'

A primitive root; to be (causatively make) right (in a moral or forensic sense): - cleanse, clear self, (be, do) just (-ice, -ify, -ify self), (be, turn to) righteous (-ness).

xiii

G1343

dikaiosune

dik-ah-yos-oo'-nay

From G1342; equity (of character or act); specifically (Christian) justification: - righteousness.

xiv

H6666

צדקה

tseda qa h

tsed-aw-kaw'

From H6663; rightness (abstractly), subjectively (rectitude), objectively (justice), morally (virtue) or figuratively (prosperity): - justice, moderately, right (-eous) (act, -ly, -ness). xv

G1343

dikaiosune

dik-ah-yos-oo'-nay

From G1342; equity (of character or act); specifically (Christian) justification: - righteousness. xvi

H6662

צדיק

tsaddı yq

tsad-deek'

From H6663; just: - just, lawful, righteous (man).

xvii G1342

dikaios

dik'-ah-yos

From G1349; equitable (in character or act); by implication innocent, holy (absolutely or relatively): - just, meet, right (-eous).

xviii

H3474

ישר

ya shar

yaw-shar'

A primitive root; to be straight or even; figuratively to be (causatively to make) right, pleasant, prosperous: - direct, fit, seem good (meet), + please (well), be (esteem, go) right (on), bring (look, make, take the) straight (way), be upright (-ly). H4339

מישר

me ysha r

may-shawr'

From H3474; evenness, that is, (figuratively) prosperity or concord; also straightness, that is, (figuratively) rectitude (only in plural with singular sense; often adverbially): - agreement, aright, that are equal, equity, (things that are) right (-eously, things), sweetly, upright (-ly, -ness).

xix

G2117

euthus

yoo-thoos'

Perhaps from G2095 and G5087; straight, that is, (literally) level, or (figuratively) true; adverbially (of time) at once: - anon, by and by, forthwith, immediately, straightway. xx

H4339

מישר

me ysha r

may-shawr'

From H3474; evenness, that is, (figuratively) prosperity or concord; also straightness, that is, (figuratively) rectitude (only in plural with singular sense; often adverbially): - agreement, aright, that are equal, equity, (things that are) right (-eously, things), sweetly, upright (-ly, -ness).