See the constant opposition between the just and the unjust ,- between those who can, and those who cannot answer the demands of law. The word, therefore, expresses together with the idea of excellence that of a claim or title to its consequent rewards ; in other words, it expresses the whole state or condition of those who have done all that the law requires in order to the enjoyment of the divine favour. Sometimes one, and sometimes the other of these two leading ideas is the more pro- minent. The word righteousness, therefore, is sometimes equivalent to moral rectitude or excellence, and sometimes to salvation. See such passages as Isa. 45 : 8. 51 : 5. 56 : 1, where the words righteousness and salvation are used as nearly synonymous. Compare also Ps. 24 ; 5, " He shall receive the blessing from the Lord, and righteousness from the God of his salvation ;" here righteousness is equivalent to justifica- tion. This passage (Ps. 24 : 5), therefore, maybe rendered, " He shall be justified by the God of his salvation." In a multitude of cases the word is used in this complex sense in the New Testament, Gal. 2 : 21, *' If righteousness (justification, i. e. excellence and its consequences) come by the law, Christ is dead in vain." Gal. 3: 21, "If there had been a law which could have given life, verily righteousness (justifica- tion in the same sense as before) would have been by the law." Thus, too, in the phrases " ministration of righteousness," 2 Cor. 3:9; " the law of righteousness," Rom. 9 : 31, &c. the word is used in the same sense. It is the prominent doctrine of the apostle Paul, that this right- eousness, this meritorious excellence and its consequent blessings, cannot be obtained by the law, that it is secured by faith, and is the gift of God ; it is the righteousness of God, i. e. that which he bestows.
In this and other passages in this epistle where the expression <* right- eousness of God" occurs, it is subjected to various interpretations. The three most important are the following. According to the first it means, the justice, rectitude, or mercy of God. According to the second it means, God's method of justification; and according to the third and most common, that righteousness which God bestows, and which is acceptable in his sight. In favour of this last interpretation it may be argued, — 1. That it assigns to the word righteousness its most common and appropriate meaning. 2. It suits almost all the passages in which the phrase " righteousness of God" occurs ; seech. 3: 21. 10: 3. Phil. 3 : 9, &c. 3. It is suitable to the opposition between the expressions " righteousness of faith" and " righteousness of the law." The former means that excellence (together with its consequences) which is obtained by faith, the latter that which is obtained by obedience to the law. 4. It is especially recommended by a comparison with Phil. 3:9." Not having my own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." Here, it is evident, that " the righteousness which is of God" means that justifying righteousness which God gives, as distinguished from that which is obtained by our own works ; and is the apostle's own explana