Joseph of Arimathea was known as being both “good and righteous,” these terms, of course, always being used in a relative sense when applying to imperfect humans. (Lu 23:50; compare Mt 19:16, 17; Mr 10:17, 18; see GOODNESS [Jehovah’s Goodness].) The commandments of God’s law to Israel were “holy [being from God] and righteous [being perfect in justice] and good [being beneficial in every respect for those observing them].”​—Ro 7:12; compare Eph 5:9.

The Law was righteous. This is not to say that the Law given through Moses did not contain God’s standard of righteousness. It did. The apostle argues: “Wherefore, on its part, the Law is holy, and the commandment is holy and righteous and good.” (Ro 7:12; De 4:8) It served God’s purpose in making transgressions manifest and being a tutor to lead the Jews of honest heart to Christ, as well as having a shadow of the good things to come. (Ga 3:19, 24; Heb 10:1) But it could not bring real, complete righteousness to those under it. All of them were sinners; they could not keep the Law perfectly; and their high priest was unable to remove their sins by his sacrifices and services. Therefore, only through acceptance of God’s provision of his Son could they attain righteousness. (Ro 8:3, 4; Heb 7:18-28) Those accepting Christ were declared righteous, not as something earned, but as a gift, and Christ became to them “wisdom from God, also righteousness and sanctification and release by ransom.” Accordingly, real righteousness can come only through Christ. This exalts Jehovah, giving him, and not man or self-works, the credit as the Source of all righteousness, “that it may be just as it is written: ‘He that boasts, let him boast in Jehovah.’”​—1Co 1:30, 31; Ro 5:17.