And may be found in him, not having my justice, which is of the law, but that which is of the faith of Christ Jesus, which is of God, justice in faith:

“These are also the things "which he counts but dung for the excellency of the knowledge of Christ" (but by no means for the rejection of God the Creator); "whilst he has not his own righteousness, which is of the law, but that which is through Him," i.e. Christ, "the righteousness which is of God." Then, say you, according to this distinction the law did not proceed from the God of Christ.”

“Thus is it required of them to conduct themselves. That "the harvest is great, but the workmen are few," this also is well-known and manifest. Let us, therefore, "ask of the Lord of the harvest" that He would send forth workmen into the harvest; [Matthew 9:37-38] such workmen as "shall skilfully dispense the word of truth;" workmen "who shall not be ashamed;" faithful workmen; workmen who shall be "the light of the world;" [Matthew 5:14] workmen who "work not for the food that perishes, but for that food which abides unto life eternal;" [John 6:27] workmen who shall be such as the apostles; workmen who imitate the Father, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not "hireling" [John 10:12-13] workmen; not workmen to whom the fear of God and righteousness appear to be gain; not workmen who "serve their belly;" not workmen who "with fair speeches and pleasant words mislead the hearts of the innocent;" [Romans 16:18] not workmen who imitate the children of light, while they are not light but darkness — "men whose end is destruction;" [Philippians 3:9] not workmen who practise iniquity and wickedness and fraud; not "crafty workmen;" [2 Corinthians 11:13] not workmen "drunken" and "faithless;" nor workmen who traffic in Christ; not misleaders; not "lovers of money; not malevolent."”

“"And that I may be found in Him, not having a righteousness of mine own, even that which is of the Law." If he who had righteousness, ran to this other righteousness because his own was nothing, how much rather ought they, who have it not, to run to Him? And he well said, "a righteousness of mine own," not that which I gained by labor and toil, but that which I found from grace. If then he who was so excellent is saved by grace, much more are you. For since it was likely they would say that the righteousness which comes from toil is the greater, he shows that it is dung in comparison with the other. For otherwise I, who was so excellent in it, would not have cast it away, and run to the other. But what is that other? That which is from the faith of God, i.e. it too is given by God. This is the righteousness of God; this is altogether a gift. And the gifts of God far exceed those worthless good deeds, which are due to our own diligence.”

“Above he showed that he counts past gains as nothing for the sake of Christ, and he showed that he intended to know Christ, and to gain Christ, and this he intends here to explain in particular. And first, how he desires to gain Christ and be found in him through righteousness; second, through endurance of the passion, at the place "conformed," etc. Concerning the first, first he shows what the righteousness is which he abandoned; second, what the righteousness is which he seeks, at the place "but," etc. But it must be known that righteousness is sometimes taken as a special virtue, by which a man establishes rectitude in those things which pertain to common life together, and insofar as it is directive in these matters. For temperance concerns the interior passions, but righteousness is toward another. In another way righteousness is called a general virtue, insofar as a man keeps the law for the sake of the common good, and in this way it is frequently put in sacred Scripture for the observance of the divine law. Ps. 118:121: "I have done judgment and righteousness," namely, the law, which he kept out of love, as it were moved from himself: and thus it is a virtue. But not so, if kept in another way, that is, from some exterior cause, namely either for the sake of gain, or for the sake of penalties, and if the observance is displeasing to him. And according to this there is a twofold mode of righteousness: one is of moral righteousness, the other is of legal righteousness, by which one keeps the law not out of love, but out of fear. And therefore he says "not having my righteousness, which is from the law," because, as Augustine says, the brief difference between the law and the Gospel is love and fear. Rom. 8:15: "You have not received the spirit of bondage again in fear, but you have received the spirit of adoption," etc. But if it is yours, how is it from the law? He answers: rather it is mine, because by human power, without the habit of interior justifying grace, I do such works, but it is from the law, as from one who teaches. Or it is mine, in that I presume to keep it by myself. Rom. 10:5: "For Moses wrote, that the righteousness which is from the law, the man who does it shall live in it." Concerning this righteousness, which he seeks, he says three things: namely the manner of obtaining it, the author, and the fruit. The manner is that he does not obtain it, except from faith in Christ. Rom. 5:1: "Being justified therefore by faith, let us have peace with God through our Lord Jesus Christ." Rom. 3:22: "But the righteousness of God through faith of Jesus Christ unto all, and upon all who believe." The author, however, is God, and not man. Rom. 8:33: "God, who justifies." Rom. 4:5: "But to him who believes in him who justifies the ungodly, his faith is reckoned unto righteousness, according to the purpose of the grace of God." And therefore he says "which is from God," etc. Acts 5:32: "And the Holy Spirit, whom God has given to all," etc. The fruit is the knowledge of him, and the power of his resurrection, and the fellowship of his holy ones. And concerning this, according to a twofold knowledge, it can be treated in two ways. In one way, by expounding concerning the knowledge of the way, and thus it is necessary to know three things about him. First, his person, namely that he is true God and true man. And therefore he says "to know him." John 14:9: "I have been with you so long a time, and you have not known me," etc. Second, the glory of his resurrection. Hence he says "and the power of his resurrection," that is, a resurrection full of power, wrought by his own power. Third, how they might imitate him, at the place "and the fellowship," namely that we be joined with him in the passion. 1 Peter 2:21: "Christ suffered for us, leaving you an example, that you should follow his steps." Second, concerning experiential knowledge, and he begins from what is posterior, which is last in execution, and first in intention. The first is the recognition of God through essence, to which faith leads. Jer. 31:34: "All shall know me, from the least of them even to the greatest, says the Lord," etc. And therefore he says "to know him." Second, because not only is the soul glorified, but from this the body also will be glorious. Therefore he says "and the power of his resurrection," namely by which we shall rise again. 1 Cor. 15:14: "If Christ has not risen, our faith is vain," etc. Third, the fellowship, because through experience we shall have how much the fellowship of his passion avails. 1 Cor. 1:9: "But God is faithful, through whom you have been called into the fellowship of his Son Jesus Christ our Lord." Then, when he says "conformed," etc., he shows how he wishes to gain and be found in him through endurance of the passion. And first he sets forth the endurance, second the fruit, at the place "if by any means," etc. He says therefore: may I be found not only having righteousness, but "conformed to his death," so that I may suffer for the sake of righteousness and truth, as Christ did. Gal., last chapter: "For I bear the marks of the Lord Jesus in my body." The fruit indeed is, "if by any means," etc. For from the sufferings endured here, man arrives at glory. Rom. 6:5: "For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection." 2 Tim. 2:11: "If we are dead with him, we shall also live with him; if we endure, we shall also reign with him." Rom. 8:17: "If yet we suffer with him, that we may also be glorified with him." And he says "if by any means," on account of the difficulty, the arduousness, and the labor. Matt. 7:14: "Narrow is the way that leads to life, and few there are who find it," etc. Amos 4:12: "Prepare to meet your God, O Israel," etc. For Christ rose by his own power, but man not by his own power, but by the grace of God. Rom. 8:11: "He who raised up Jesus Christ from the dead shall also give life to your mortal bodies, on account of his Spirit dwelling in you." Or it can be understood of the meeting of the saints, when they will meet Christ descending from heaven to judgment. Then, when he says "for what already," etc., he shows how his desire is deferred. And first he shows what he feels about himself; second he exhorts others to feel the same about themselves, at the place "for as many as are perfect," etc. Again the first part is divided into two, because first he shows how he falls short of interior perfection; second he explains this, at the place "brothers, I," etc. Concerning the first he does two things. First he shows that he has not arrived at perfection; second, that he presses on toward it, "but I follow after," etc. Tending toward another thing he intends two things, namely to obtain what is sought and to enjoy it. For he would seek in vain, if he did not enjoy it and cling to it. And therefore he says "not that I have already received," namely the glory which I seek. Wisdom 5:17: "They shall receive a kingdom of glory, and a crown of beauty from the hand of their own God." "Or that I am already perfect." 1 Cor. 13:10: "When that which is perfect has come, that which is in part shall be done away." But on the contrary: "Be perfect," Matt. 5:48, and Gen. 17:1: "Be perfect." I respond. It must be said that perfection is twofold, namely of the homeland and of the way. For the perfection of man consists in this, that he cling to God through charity, because each thing is perfect according to the manner in which it clings to its own perfection. But the soul can cling to God perfectly in two ways. In one way, so that it refers all its action to God actually, and knows him as he is knowable: and this is the perfection of the homeland. But the clinging of the way is twofold. One is of the necessity of salvation, to which all are bound, namely that one apply his heart in nothing to that which is against God, but habitually refer his whole life to him. And in this way the Lord says, Matt. 22:37: "You shall love the Lord your God," etc. The other is of supererogation, when someone clings to God beyond the common state, which comes about by removing the heart from temporal things, and thus he draws nearer to the homeland; because the more desire fails, the more charity grows. What therefore is said here is understood of the perfection of the homeland. Then, when he says "but I follow," etc., he shows the effort toward it, saying "I follow," namely Christ. John 8:12: "He who follows me does not walk in darkness," etc. John 10:3: "My sheep hear my voice, and follow." And this, "if by any means I may comprehend." 1 Cor. 9:25: "So run, that you may comprehend." But on the contrary, God is incomprehensible, for Jer. 31:37 it is said: "If the heavens above can be measured, and the foundations of the earth below searched out," etc. I respond. It must be said that to comprehend in one way is to enclose, just as a house encloses us. In another way it is the same as to attain and to hold. In the first way, then, he is incomprehensible, because he cannot be enclosed within a created intellect, since he is most simple, for you do not see him nor love him perfectly, as he is visible and lovable, just as one who does not know a demonstration, knows it not demonstratively, but by opinion. But God perfectly knows himself as he is knowable. The reason for this is that a thing is known according to the mode of its being and truth. But God is light and infinite truth, but our light is finite. And therefore he says "I follow, if by any means I may comprehend," understanding this in the second way, namely by attaining. Canticle, last chapter: "I held him, and will not let him go," etc. "In which also I am comprehended." This is understood in three ways. For the whole of glory consists in the said comprehension of God, namely that God be present to our soul. But not all have equal blessedness, because some see more clearly, just as also some will love more ardently and rejoice more. Hence each one will have a certain measure, and this from divine predestination. And therefore he says "in which also I am comprehended"; as if to say: in such a measure I intend to comprehend, according as it has been disposed for me by Christ. Or, I follow that I may comprehend as I am comprehended; as if to say: that I may see him as he himself sees me. 1 John 3:2: "We shall see him as he is," that is, not through a likeness, but through essence. Or, I may comprehend by seeing Christ glorious. "In which I am comprehended," that is, in that glory in which he appeared when I was converted. Then, when he says "brothers, I," etc., he explains what he had said; and first concerning the defect of perfection; second concerning the following after, at the place "but one thing," etc. He says therefore "I," etc.; as if to say: I am not so proud as to attribute to myself what I do not have, but "I follow," etc.; which is read in three ways: in one way thus: "one thing I think," namely that "the things which are behind," etc. Or, I do not think that I have comprehended, but I follow after one thing, namely "toward the mark," etc. Or, I do not think that I have comprehended that above. Ps. 26:4: "One thing have I asked," etc. And then he shows what he has abandoned, whether temporal gains or temporal goods, or past merits, because man ought not to compare past merits to God. Second he shows toward what he tends, namely "to those," etc., that is, either the things which pertain to the faith of Christ, or greater merits, or heavenly things. Ps. 83:6: "He has disposed ascents in his heart," etc. And he says "stretching forth." For he who wishes to grasp something, stretches himself as much as he can. But the heart ought to stretch itself through desire. Wisdom 6:21: "The desire of wisdom leads to an everlasting kingdom," etc. But toward what does he tend? Toward "the appointed prize," which is the reward of him alone who runs. 1 Cor. 9:24: "All indeed run, but one receives the prize." I say, moreover, toward this prize appointed for me by God, which is "of the supernal calling of God." Rom. 8:30: "Whom he predestined, these he also called," etc. And this "in Christ Jesus," that is, through faith in Christ.”

“We now heard what the apostle renounced; let us now see what he laid hold on, and resolved to cleave to, namely, Christ and heaven. He had his heart on these two great peculiarities of the Christian religion. I. The apostle had his heart upon Christ as his righteousness. This is illustrated in several instances. 1. He desired to win Christ; and an unspeakable gainer he would reckon himself if he had but an interest in Christ and his righteousness, and if Christ became his Lord and his Saviour: That I may win him; as the runner wins the prize, as the sailor makes the port he is bound for. The expression intimates that we have need to strive for him and after him, and that all is little enough to win him. 2. That he might be found in him (Phi 3:9), as the manslayer was found in the city of refuge, where he was safe from the avenger of blood, Num 35:25. Or it alludes to a judicial appearance; so we are to be found of our Judge in peace, Pe2 3:14. We are undone without a righteousness wherein to appear before God, for we are guilty. There is a righteousness provided for us in Jesus Christ, and it is a complete and perfect righteousness. None can have interest or benefit by it but those who come off from confidence in themselves, and are brought heartily to believe in him. "Not having my own righteousness, which is of the law; not thinking that my outward observances and good deeds are able to atone for my bad ones, or that by setting the one over against the other I can come to balance accounts with God. No, the righteousness which I depend upon is that which is through the faith of Christ, not a legal, but evangelical righteousness: The righteousness which is of God by faith, ordained and appointed of God." The Lord Jesus Christ is the Lord our righteousness, Isa 45:24; Jer 23:6. Had he not been God, he could not have been our righteousness; the transcendent excellence of the divine nature put such a value upon, and such a virtue into, his sufferings, that they became sufficient to satisfy for the sins of the world, and to bring in a righteousness which will be effectual to all that believe. Faith is the ordained means of actual interest and saving benefit in all the purchase of his blood. It is by faith in his blood, Rom 3:25. 3. That he might know Christ (Phi 3:10): That I may know him, and the power of his resurrection, and the fellowship of his sufferings. Faith is called knowledge, Isa 53:11. Knowing him here is believing in him: it is an experimental knowledge of the power of his resurrection, and the fellowship of his sufferings, or feeling the transforming efficacy and virtue of them. Observe, The apostle was as ambitious of being sanctified as he was of being justified. He was as desirous to know the power of Christ's death and resurrection killing sin in him, and raising him up to newness of life, as he was to receive the benefit of Christ's death and resurrection in his justification. 4. That he might be conformable unto him, and this also is meant of his sanctification. We are then made conformable to his death when we die to sin, as Christ died for sin, when we are crucified with Christ, the flesh and affections of it mortified, and the world is crucified to us, and we to the world, by virtue of the cross of Christ. This is our conformity to his death. II. The apostle had his heart upon heaven as his happiness: If by any means I might attain to the resurrection of the dead, Phi 3:11. 1. The happiness of heaven is here called the resurrection of the dead, because, though the souls of the faithful, when they depart, are immediately with Christ, yet their happiness will not be complete till the general resurrection of the dead at the last day, when soul and body shall be glorified together. Anastasis sometimes signifies the future state. This the apostle had his eye upon; this he would attain. There will be a resurrection of the unjust, who shall arise to shame and everlasting contempt; and our care must be to escape that: but the joyful and glorious resurrection of saints is called the resurrection, kat' exochēn - by eminence, because it is in virtue of Christ's resurrection, as their head and first-fruits; whereas the wicked shall rise only by the power of Christ, as their judge. To the saints it will be indeed a resurrection, a return to bliss, and life, and glory; while the resurrection of the wicked is a rising from the grave, but a return to a second death. It is called the resurrection of the just, and the resurrection of life (Joh 5:29), and they are counted worthy to obtain that world and the resurrection from the dead, Luk 20:35. 2. This joyful resurrection the apostle pressed towards. He was willing to do any thing, or suffer any thing, that he might attain that resurrection. The hope and prospect of it carried him with so much courage and constancy through all the difficulties he met with in his work. He speaks as if they were in danger of missing it, and coming short of it. A holy fear of coming short is an excellent means of perseverance. Observe, His care to be found in Christ was in order to his attaining the resurrection of the dead. Paul himself did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ. "Let me be found in Christ, that I may attain the resurrection of the dead, be found a believer in him, and interested in him by faith," Observe, (1.) He looks upon himself to be in a state of imperfection and trial: Not as though I had already attained, or were already perfect, Phi 3:12. Observe, The best men in the world will readily own their imperfection in the present state. We have not yet attained, are not already perfect; there is still much wanting in all our duties, and graces, and comforts. If Paul had not attained to perfection (who had reached to so high a pitch of holiness), much less have we. Again, Brethren, I count not myself to have apprehended (Phi 3:13), ou logizomai. "I make this judgment of the case; I thus reason with myself." Observe, Those who think they have grace enough give proof that they have little enough, or rather that they have none at all; because, wherever there is true grace, there is a desire of more grace, and a pressing towards the perfection of grace. (2.) What the apostle's actings were under this conviction. Considering that he had not already attained, and had not apprehended, he pressed forward: "I follow after (Phi 3:12), diōkō - I pursue with vigour, as one following after the game. I endeavour to get more grace and do more good, and never think I have done enough: If that I may apprehend that for which also I am apprehended of Christ Jesus." Observe, [1.] Whence our grace comes - from our being apprehended of Christ Jesus. It is not our laying hold of Christ first, but his laying hold of us, which is our happiness and salvation. We love him because he first loved us, Jo1 4:19. Not our keeping hold of Christ, but his keeping hold of us, is our safety. We are kept by his mighty power through faith unto salvation, Pe1 1:5. Observe, [2.] What the happiness of heaven is: it is to apprehend that for which we are apprehended of Christ. When Christ laid hold of us, it was to bring us to heaven; and to apprehend that for which he apprehended us is to attain the perfection of our bliss. He adds further (Phi 3:13): This one thing I do (this was his great care and concern), forgetting those things which are behind, and reaching forth to those things which are before. There is a sinful forgetting of past sins and past mercies, which ought to be remembered for the exercise of constant repentance and thankfulness to God. But Paul forgot the things which were behind so as not to be content with present measures of grace: he was still for having more and more. So he reaches forth, epekteinomenos - stretched himself forward, bearing towards his point: it is expressive of a vehement concern. (3.) The apostle's aim in these actings: I press towards the mark, for the prize of the high calling of God in Christ Jesus, Phi 3:14. He pressed towards the mark. As he who runs a race never takes up short of the end, but is still making forwards as fast as he can, so those who have heaven in their eye must still be pressing forward to it in holy desires and hopes, and constant endeavours and preparations. The fitter we grow for heaven the faster we must press towards it. Heaven is called here the mark, because it is that which every good Christian has in his eye; as the archer has his eye fixed upon the mark he designs to hit. For the prize of the high calling. Observe, A Christian's calling is a high calling: it is from heaven, as its original; and it is to heaven in its tendency. Heaven is the prize of the high calling; to brabeion - the prize we fight for, and run for, and wrestle for, what we aim at in all we do, and what will reward all our pains. It is of great use in the Christian course to keep our eye upon heaven. This is proper to give us measures in all our service, and to quicken us every step we take; and it is of God, from whom we are to expect it. Eternal life is the gift of God (Rom 6:23), but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home but by Christ as our way.”

“And be found in him,.... This is another end the apostle had in view, in counting all things loss and dung, and suffering the loss of all for Christ. Calvin, different from other interpreters, reads the words actively, "and may find in him"; and thinks the sense is, that the apostle renounced all things for Christ, that he might recover all in him: and true it is, that for the loss of carnal privileges, he found in Christ spiritual blessings; and for the loss of his own righteousness, another, and a better, even the righteousness of God; and in lieu of external goods, or worldly substance he was stripped of, true and lasting riches; and in the room of outward credit, peace and plenty, true honour, real peace, and spiritual pasture; and instead of the comforts of life, and life itself, spiritual and eternal life; though it is best to read the words passively, "and be found in him"; that is, "be in him", as the Ethiopic version renders it; so the word found is used in Gal 2:17 Phi 2:8; and he means not a nominal being in Christ, or a being in him by profession, but a real one; and watch is either secret or open: a secret being in Christ he had from everlasting, being chosen in him, given to him, loved by him, betrothed unto him, preserved in him, and represented by him; and an open one he had at conversion, when he became a new creature, and was created in Christ Jesus unto good works: and here he intends a more clear and evident manifestation of his being in Christ; and his desire is, that he might appear to be in him, in life and at death, and at the day of judgment, and in the following manner: not having mine own righteousness, which is of the law; by which he means his obedience to the moral, as well as the ceremonial law; for the one was as much his own as the other, and more properly his righteousness: this he calls his "own", because performed by him, and wrought out in his own strength; and which he had an high opinion of, as if it was perfect and blameless; and which he had before put his trust and confidence in; as also to distinguish it from another's righteousness, even that which he had in Christ: he moreover calls it, "the righteousness which is of the law"; which the law required, and he performed in obedience to it, seeking for justification by it; this character distinguishes it from the righteousness of God, which is revealed in the Gospel, and is manifested without the law: and this his own legal righteousness he did not desire to "have", and to be found in; not but that he desired to live soberly and righteously, to have, and do works of righteousness, but not depend on them; he would not have, and account this his moral righteousness, as a justifying one; he knew it was imperfect, filthy, and unprofitable, and that by it he could not be justified and saved, therefore he desired to have another, But that which is through the faith of Christ; not through that faith which Christ himself, as man, had and exercised on God, as his God; but that which he is the author and finisher of, and which has him and his righteousness for its object; not through faith, as the cause of it; for the moving cause of justification is the free grace of God, and the efficient cause is God himself: and it appears from hence, that faith is not the matter of our justification, or is not our righteousness; for faith and righteousness are two distinct things, otherwise righteousness could not be said to be "through" faith. The righteousness of Christ is here meant, and which is the sole matter of justification, and comes to us through faith apprehending, receiving, and embracing it; and which shows, that it must be before faith, or it could not be through it; as water that runs through a bridge must be before and after that bridge through which it runs. This righteousness is further described, as the righteousness which is of God by faith; that righteousness which Christ, who is the true God, is the author of, hence it is a pure and perfect one, infinite, and serves for many; which God the Father approves of, and is well pleased with, because his law is magnified, and made honourable by it; and what he graciously gives, and freely imputes without works, to his people: and this is "by faith", which beholds the excellency of it, acknowledges its sufficiency, renounces its own righteousness, and submits to, and lays hold on this, and rejoices in it; and thus men are justified openly and manifestly by faith, receiving the justifying righteousness of Christ: or the words may be rendered "upon faith". This righteousness is as a garment put upon faith, or put upon him by God, who has true faith in Christ; see Rom 3:22. This last clause, "by faith", is omitted in the Syriac and Ethiopic versions, and seems to be read by them as belonging to the beginning of Phi 3:10. Now this righteousness the apostle desired to have, and be found in; and this he says not, as supposing that a person may be found in Christ, and yet not have his righteousness; nor as if he himself had not this righteousness, and an interest in it; but to show his value for it, and his desire to be continually exercising faith on it, and the trust and confidence he placed in it; well knowing that in this he was safe and secure from all condemnation; this would answer for him in a time to come; being found in this he should not be naked nor speechless, and should have a right and an admission into the kingdom and glory of Christ Jesus.”

“And be found in him - Be found a believer in Christ, not having mine own righteousness - not trusting in any thing I have done or could do, in order to my salvation; relying on no scheme of justification, set up either formerly by myself or by others. But that which is through the faith of Christ - That justification which is received by faith through the atonement made by Christ. The righteousness which is of God - God's method of justifying sinners through faith in his Son. See the notes on Rom 3:21, Rom 3:23 (note), Rom 3:25 (note), where this subject is treated at large.”

“I may be found in him not having my justice, which is of the law; i.e. not pretending to be justified either by my own works or by the works of the Jewish law, but by that which proceedeth from faith in Christ, and by his merits. (Witham) — St. Augustine expounds the sense thus: not that justice which is in God, or by which God is just, but that which is in man from God, and by his gifts. (lib. 3. cont. 2. ep. Pelag.)”

“be found in him--"be found" at His coming again, living spiritually "in Him" as the element of my life. Once lost, I have been "found," and I hope to be perfectly "found" by Him (Luk 15:8). own righteousness . . . of the law-- (Phi 3:6; Rom 10:3, Rom 10:5). "Of," that is, from. righteousness . . . of God by faith--Greek, "which is from God (resting) upon faith." Paul was transported from legal bondage into Christian freedom at once, and without any gradual transition. Hence, the bands of Pharisaism were loosed instantaneously; and opposition to Pharisaic Judaism took the place of opposition to the Gospel. Thus God's providence fitly prepared him for the work of overthrowing all idea of legal justification. "The righteousness of faith," in Paul's sense, is the righteousness or perfect holiness of Christ appropriated by faith, as the objective ground of confidence for the believer, and also as a new subjective principle of life. Hence it includes the essence of a new disposition, and may easily pass into the idea of sanctification, though the two ideas are originally distinct. It is not any arbitrary act of God, as if he treated as sinless a man persisting in sin, simply because he believes in Christ; but the objective on the part of God corresponds to the subjective on the part of man, namely, faith. The realization of the archetype of holiness through Christ contains the pledge that this shall be realized in all who are one with Him by faith, and are become the organs of His Spirit. Its germ is imparted to them in believing although the fruit of a life perfectly conformed to the Redeemer, can only be gradually developed in this life [NEANDER].”