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the practice of virtue, and in the performance of good works, .Fames i. 20. That righteousness of faith is called the righteousness of God by Paul, when he is speaking of justification ; because God has originated and prepared it, reveals and bestows it, approves and crowns it with completion (comp. 2 Pet. i. 1), to which, there- fore, men’s own righteousness is opposed, Pom. x. 3 ; with which comp. Phil. iii. 9. Moreover, we ourselves are also called the righteousness of God , 2 Cor. v. 21. In this passage, as well as in the statement of the subject [Proposition], the righteousness of God denotes the entire scheme of beneficence of God in Jesus Christ, for the salvation of the sinner. — uffoxaXvKrzra,/, is revealed) Hence the necessity of the Gospel is manifest, without which neither righteousness nor salvation is capable of being known. The showing forth [* declare .’ — Engl, vers.] of the righteousness of God was made in the death of Christ, ch. iii. 25, etc. [jvbufyv r. dixaioffvvris] ; the manifestation and revelation of that righteous- ness of God, which is through faith, aj*e made in the Gospel : ch. iii. 21, and in this passage. Thus there is here a double revela- tion made ; (comp. ver. 18 with this verse) namely, of wrath and of righteousness. The former by the law, which is but little known to nature ; the latter, by the Gospel, which is altogether unknown to nature. The former precedes and prepares the way ; the latter follows after. Each is a matter of revelation (uvoxa- Xvnrerai), the word being expressed in the present tense, in op- position to the times, of ignorance, Acts xvii. 30. — sx n'usrzug slg •x'nSTtv, from faith to faith) Construe the righteousness which is of or from faith , as we have presently after the just from faith [i.e. he who is justified, — whose righteousness is, of faith]. The phrase, from faith to faith , expresses pure faith ; for righteousness of or from faith, subsists in faith, without works. E }g denotes the destination, the boundary, and limit; see ch. xii. 3, and notes on Chrysostom’s work, De Sacerd, p. 415. So 1 Chron. xvii. 5. I have gone [lit. in the Heb. I was or have been ] from tent to tent , where one and another tent [different tents] are not intended; but a tent [the tabernacle] as distinguished from [or independently of] a house or temple. Faith, says Paul, con- tinues to be faith ; faith is all in all [lit. the prow and stern ] in the case of Jews and Gentiles ; in the case of Paul also, even up to its very final consummation, Phil. iii. 7-12. Thus s/g sounds with