he righteousness required in order to a home in heaven is
absolute. All unrighteousness is sin, and one must be perfectly free
from sin to be accepted in the Beloved. No sin can enter heaven. One
can not stand in the presence of God, accepted through the
righteousness of Christ, with the least taint of sin upon his soul.
Hence perfect righteousness is required. One must be righteous even as
Christ Himself is righteous. Knowing this to be true, and knowing our
own imperfections and shortcomings, even in our best estate, it is no
wonder that the way is described as narrow. One can not but see at a
glance his utter hopelessness if he has to depend on himself. If Christ
has made any provision by which this righteousness can be attained then
one can not but appreciate what Christ has done for him and his
absolute dependence on Him for salvation.

Two distinct kinds of righteousness are clearly defined in the Word of
God. They are in striking contrast. One is approved; the other
condemned. One is of God; the other of men. One is of faith; the other
of law.

God's righteousness is not only a divine, holy principle of justice and
mercy, but is also a system or plan of salvation. When Jesus applied to
John for baptism, John declined. He was preaching the "baptism of
repentance for the remission of sins." He also required a confession of
their sins. They were baptized of him in Jordan, "confessing their
sins." While he did not know Jesus to be the Christ, he knew Him as his
kinsman, and he knew enough of the purity and sinlessness of His life
to think that He should not confess His sins to be baptized for their
remission. Besides he doubtless hoped that Jesus would be the favored
one on whom he was to see the Holy Spirit descending and abiding upon
Him. He, therefore, felt himself unworthy to baptize his cousin Jesus.
But Jesus said, "Suffer it now, for thus it becometh us to fulfill all
righteousness." No matter what John's personal feelings were, or the
sinlessness and purity of Jesus, it became the duty of one as the
administrator and the other as the subject to observe this divine
appointment. Had their idea been that baptism was to be administered to
those free from sin, such an objection could never have been raised.
Here the word "righteousness" evidently refers to God's appointments in
the divine economy--the plan of salvation.

When Peter went to the house of Cornelius to break the bread of life to
the Gentiles, he sa