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I. THE DISTINCTION BETWEEN TWO SORTS OF RIGHTEOUSNESS.

1. His own is either.

(1) The false, superficial righteousness which He had as a Pharisee (ver. 6), or(2) any that might stand in competition with Christ.

2. The righteousness of God is His gracious method of pardoning penitent believers in the gospel, and accepting them to life in Christ. This is so called because —

(1)  It is found out by God (Job 33:24).

(2)  Given by God (1 Corinthians 1:30; 2 Corinthians 5:21).

(3)  Accepted by God (Matthew 3:17).

II. THE DESCRIPTION OF THESE OPPOSITE RIGHTEOUSNESSES.

1. His own is by "the law," the other that which is "by the faith of Christ," i.e. appointed by God, merited by Christ, and received by faith.

2. These are often opposed (Romans 3:21-22; Romans 10:3).

3. The law may be taken in two ways, either for —

(1) The law of works, which required a man to be justified by a perfect, sinless obedience of his own. This is opposed to the righteousness of God by faith in Christ (Romans 1:17-18; Romans 3:20), and by justification is impossible, for none of us have it. If we had, there were no sin, and no place for Christ; but we have all broken with God, and can show no work justifiable by the law (Romans 3:12).

(2) Or the ceremonial law. By this Paul proves that no man can be justified, and therefore the Jews sought righteousness where it was not to be found, and were guilty of a three-fold error.

(a) They thought that pardon and acceptance were to be secured by the bare works of that law.

(b) They overlooked and rejected Christ, who is the end of righteousness to every believer.

(c) They would keep up this law when it was to be abrogated.

III. HIS DIFFERENT RESPECT TO EITHER.

1. That which he renounced was(1) partly the superficial righteousness of conformity to the external law, a mere speculative righteousness, and(2) partly the righteousness of the law covenant which some falsely fancied they might fulfil.

2. That which he affected was "to be found in Christ," etc.

(1) The state of His person, or the way this is applied.

(a) The word "found" is emphatic, and often used with respect to the day of judgment (2 Corinthians 5:3; 2 Peter 3:14; Matthew 24:46). It implies that the last day is one of exact search and trial.

(b) "In Christ," i.e., incorporated into His mystical body, or united to Him by the Spirit (John 15:2; Romans 8:1). Being united to Him by faith, love, and holiness, we are made partakers of His righteousness.

(2) The righteousness with which He would appear before God. The righteousness of the new covenant is two fold.

(a) The supreme righteousness is Christ's obedience unto death (Romans 5:18-19), i.e., our great righteousness before God by which His justice is satisfied, and by the merit of which all the blessings of the new covenant are procured for us.

(b) The subordinate righteousness, or the way and means and conditions by which we get an interest in and a right to this supreme righteousness is faith (Romans 4:3), and our continuance in it is conditional on a new obedience (1 John 3:7; 1 John 2:29). This has respect to the final judgment (Matthew 25:46), where the righteous are those who are fruitful in good works. Conclusion: We are justified by faith only, without works, as Paul asserted; and by works and not by faith only, which is the assertion of James. Justification hath respect to some accusation, and as there is a two-fold law of works and grace, there is a two-fold accusation and justification. Now when we are accused as breakers of the law of works we plead Christ's satisfaction as our righteousness, no works of our own. But when we are accused as non-performers of the conditions of the covenant of grace, as being neglecters of Christ the Mediator, we are justified by producing our faith or sincere obedience. Whence learn —

1. That the day of judgment will be a day of exact search and trial (Romans 14:12).

2. That in this day there is no appearing before God with safety and comfort without righteousness of some sort or another (1 Samuel 6:20).

3. The righteousness of the law of works we cannot have (Galatians 3:10; Romans 3:23; Psalm 143:3).

4. Man having broken this law, is lost or disabled to his own recovery, or to do anything whereby to satisfy God (Romans 5:6).

5. Because man was under such an impotency Christ became the Mediator, and

(1)  Became a sacrifice to offended justice (Ephesians 5:2).

(2)  A ransom for sinners (1 Timothy 2:6).

6. Upon His death Christ acquired a new right of dominion over the world, to save on His own terms (Romans 14:9: Acts 2:36; Philippians 2:7-11).

7. Being possessed of this Lordship, He has made a new law of grace for our recovery (Mark 16:16; John 3:16-18).

(1) He hath set down the terms of life and death.

(2) The privileges of the new grant are exceeding great — pardon, peace, adoption, the gift of the Spirit, and the right to glory.

(3) The danger of final impenitency and refusing these things, and not submitting to this righteousness is very grievous (Hebrews 10:39).

8. The terms of the new law are repentance, faith, and new obedience.

(T. Manton, D. D.)

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KJV: And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:

WEB: and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith;