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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 Romans 3:21, Romans 3:23; (note), Romans 3:25; (note), where this subject is treated at large.

And be found in him - That is, united to him by a living faith. The idea is, that when the investigations of the great day should take place in regard to the ground of salvation, it might be found that he was united to the Redeemer and depended solely on his merits for salvation; compare the notes at John 6:56.

Not having mine own righteousness - That is, not relying on that for salvation. This was now the great aim of Paul, that it might be found at last that he was not trusting to his own merits, but to those of the Lord Jesus.

Which is of the law - see the notes at Romans 10:3. The “righteousness which is of the law” is that which could be obtained by conformity to the precepts of the Jewish religion, such as Paul had endeavored to obtain before he became a Christian. He now saw that no one complied perfectly with the holy law of God, and that all dependence on such a righteousness was vain. All people by nature seek salvation by the law. They set up some standard which they mean to comply with, and expect to be saved by conformity to that. With some it is the law of honor, with others the law of honesty, with others the law of kindness and courtesy, and with others the law of God. If they comply with the requirements of these laws, they suppose that they will be safe, and it is only the grace of God showing them how defective their standard is, or how far they come from complying with its demands, that can ever bring them from this dangerous dependence. Paul in early life depended on his compliance with the laws of God as he understood them, and supposed that he was safe. When he was brought to realize his true condition, he saw how far short he had come of what the law of God required, and that all dependence on his own works was vain.

But that which is through the faith of Christ - That justification which is obtained by believing on the Lord Jesus Christ; see at Romans 1:17, note; Romans 3:24, note; Romans 4:5, note.

Righteousness which is of God by faith - Which proceeds from God, or of which he is the great source and fountain. This may include the following things:

(1) God is the author of pardon - and this is a part of the righteousness which the man who is justified has.

(2) God purposes to treat the justified sinner as if he had not sinned - and thus his righteousness is of God.

(3) God is the source of all the grace that will be imparted to the soul, making it really holy. In this way, all the righteousness which the Christian has is “of God.” The idea of Paul is, that he now saw that it was far more desirable to be saved by righteousness obtained from God than by his own. That obtained from God was perfect, and glorious, and sufficient; that which he had attempted to work out was defective, impure, and wholly insufficient to save the soul. It is far more honorable to be saved by God than to save ourselves; it is more glorious to depend on him than to depend on anything that we can do.

Sincere Christians rejoice in Christ Jesus. The prophet calls the false prophets dumb dogs, Isa 56:10; to which the apostle seems to refer. Dogs, for their malice against faithful professors of the gospel of Christ, barking at them and biting them. They urged human works in opposition to the faith of Christ; but Paul calls them evil-workers. He calls them the concision; as they rent the church of Christ, and cut it to pieces. The work of religion is to no purpose, unless the heart is in it, and we must worship God in the strength and grace of the Divine Spirit. They rejoice in Christ Jesus, not in mere outward enjoyments and performances. Nor can we too earnestly guard against those who oppose or abuse the doctrine of free salvation. If the apostle would have gloried and trusted in the flesh, he had as much cause as any man. But the things which he counted gain while a Pharisee, and had reckoned up, those he counted loss for Christ. The apostle did not persuade them to do any thing but what he himself did; or to venture on any thing but that on which he himself ventured his never-dying soul. He deemed all these things to be but loss, compared with the knowledge of Christ, by faith in his person and salvation. He speaks of all worldly enjoyments and outward privileges which sought a place with Christ in his heart, or could pretend to any merit and desert, and counted them but loss; but it might be said, It is easy to say so; but what would he do when he came to the trial? He had suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but the vilest refuse, offals thrown to dogs; not only less valuable than Christ, but in the highest degree contemptible, when set up as against him. True knowledge of Christ alters and changes men, their judgments and manners, and makes them as if made again anew. The believer prefers Christ, knowing that it is better for us to be without all worldly riches, than without Christ and his word. Let us see what the apostle resolved to cleave to, and that was Christ and heaven. We are undone, without 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 benefit by it, who trust in themselves. Faith is the appointed means of applying the saving benefit. It is by faith in Christ's blood. We are made conformable to Christ's death, when we die to sin, as he died for sin; and the world is crucified to us, and we to the world, by the cross of Christ. The apostle was willing to do or to suffer any thing, to attain the glorious resurrection of saints. This hope and prospect carried him through all difficulties in his work. He did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ.

Writing to the Philippians, he describes his experience before and after his conversion. “If any other man thinketh that he hath whereof he might trust in the flesh,” he says, “I more: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.” Philippians 3:4-6. SR 311.1

After his conversion his testimony was: SR 311.2

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Throughout his later ministry, Paul never lost sight of the Source of his wisdom and strength. Hear him, years afterward, still declaring, “For to me to live is Christ.” Philippians 1:21. And again: “I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, ... that I may win Christ, 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: that I may know Him, and the power of His resurrection, and the fellowship of His sufferings.” Philippians 3:8-10. AA 128.1

From Arabia Paul “returned again unto Damascus” (Galatians 1:17), and “preached boldly ... in the name of Jesus.” Unable to withstand the wisdom of his arguments, “the Jews took counsel to kill him.” The gates of the city were diligently guarded day and night to cut off his escape. This crisis led the disciples to seek God earnestly, and finally they “took him by night, and let him down through the wall, lowering him in a basket.” Acts 9:25, R.V. AA 128.2

After his escape from Damascus, Paul went to Jerusalem, about three years having passed since his conversion. His chief object in making this visit, as he himself declared afterward, was “to see Peter.” Galatians 1:18. Upon arriving in the city where he had once been well known as “Saul the persecutor,” “he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.” It was difficult for them to believe that so bigoted a Pharisee, and one who had done so much to destroy the church, could become a sincere follower of Jesus. “But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that He had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.” AA 128.3

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The great motive powers of the soul are faith, hope, and love; and it is to these that Bible study, rightly pursued, appeals. The outward beauty of the Bible, the beauty of imagery and expression, is but the setting, as it were, for its real treasure—the beauty of holiness. In its record of the men who walked with God, we may catch glimpses of His glory. In the One “altogether lovely” we behold Him, of whom all beauty of earth and heaven is but a dim reflection. “I, if I be lifted up,” He said, “will draw all men unto Me.” John 12:32. As the student of the Bible beholds the Redeemer, there is awakened in the soul the mysterious power of faith, adoration, and love. Upon the vision of Christ the gaze is fixed, and the beholder grows into the likeness of that which he adores. The words of the apostle Paul become the language of the soul: “I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: ... that I may know Him, and the power of His resurrection, and the fellowship of His sufferings.” Philippians 3:8-10. Ed 192.1

The springs of heavenly peace and joy unsealed in the soul by the words of Inspiration will become a mighty river of influence to bless all who come within its reach. Let the youth of today, the youth who are growing up with the Bible in their hands, become the recipients and the channels of its life-giving energy, and what streams of blessing would flow forth to the world!—influences of whose power to heal and comfort we can scarcely conceive—rivers of living water, fountains “springing up unto everlasting life.” Ed 192.2

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6 (John 1:1-3, 14; see EGW on John 1:1-3; Revelation 12:10). Equality Between Christ and the Father—Christ's position with His Father is one of equality. This enabled Him to become a sin-offering for transgressors. He was fully sufficient to magnify the law and make it honorable (Manuscript 48, 1893). 7BC 905.1

7. See EGW on Matthew 26:42. 7BC 905.2

7, 8. See EGW on Hebrews 2:17. 7BC 905.3

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