Philippians 3:9

And be found in him; a learned interpreter reads it actively, and may find, or recover, in him, all my losses. But following our own translation: by winning of Christ, the apostle doth not only mean the profession of the faith of the gospel, but his union with Christ, and participation of him, which, in the judgment of the all-seeing God, will answer all damages, when a man comes to stand in judgment at his tribunal here or hereafter, Romans 8:1; this being the only course can be taken to be found of him in peace at the last, 2 Peter 3:14, for out of him is to be under the curse, Galatians 3:10 Ephesians 2:3,12,13. It is necessary, therefore, that a man be implanted into him, who in his priestly office acted in our name towards God, Hebrews 5:1, Hebrews 10:7; and that he abide in him, our Head, 1 Thessalonians 6:56, 1 Thessalonians 15:4 Ephesians 5:30 Colossians 2:6,7 1 John 5:12, and not be found in himself. Not having mine own righteosness; that we might more fully understand his meaning of being found in Christ, he defines it negatively and positively, by distinguishing of a twofold righteousness, supposing one necessary to his acceptance with God:

1. Inherent, within him, which he called his own, as being personally performed by him. Which is of the law, he describes it to be in a conformity to the law, and the righteousness which the law requires, and those works of it, which if a man do, loving God with all his heart, he shall live in them, Romans 2:13, Romans 3:27,28 10:5. He makes no distinction of any works done by him before or after conversion, but declares he dare not adventure to be found in any personal inherent righteousness of his own, as to the special end of his justification before God, Galatians 3:10. He doth not say, not having good works, unto which he was created in Christ Jesus to walk in them, Ephesians 2:10; but, not having mine own righteousness; he could not trust to any thing within him, as to his standing before God; however he was now enlightened, and acted by a better principle, having a better end than while a Pharisee, he could not upon that account have confidence towards God, no more than Noah, who was a prophet and preacher of righteousness, and in his generation, as to his inherent righteousness, the most perfect and just man; or Abraham, Genesis 15:6 Romans 4:3; or David, Psalms 130:3, Psalms 143:2. But:

2. He stays upon a righteousness without him, which is not his own by any acquisition of his, but the righteousness of another, Titus 3:5, viz. of Christ, without which he would not be found, and in which he would be found, i.e. that which is through the faith of Christ, having him for its object; which he doth elsewhere oppose to the deeds of the law, or works of righteousness that he had done, Romans 3:28 Galatians 2:16 Titus 3:5; as he doth believing unto doing, which describe these two sorts of righteousness, in the one of which he would be found at his trial for justification, in the other he would not, Romans 1:17, Romans 10:5,10,11. Hence, he doth by the following expression signify more clearly the righteousness he stays himself upon, and wherein he would be found at God's tribunal, viz. the same righteousness which Noah had an eye upon (typified by the ark) when, by preparing an ark, he became heir of the righteousness which is by faith, Hebrews 11:7: the righteousness which is of God by faith; not his own, but counted unto him for righteousness; as unto Abraham, who believed God, Romans 4:3; as unto David, unto whom God imputed righteousness without works, Romans 4:6. This righteousness of God which he imputes upon believing, is not originally the believers own inherent righteousness, but the righteousness of another in another, and theirs only derivatively from him, in whom believers are made the righteousness of God, 2 Corinthians 5:21 (who are not said to be made the mercy of God): unto them, being in Christ Jesus, he is made righteousness, 1 Corinthians 1:30, yea, the righteosness of God, Romans 1:17, (these are spoken of by the apostle distinctly, as here, so elsewhere, Romans 10:3, with Romans 9:30,31), as not only freely given and imputed of God, but as being only of value in the judgment of God to justify, because performed by him, who is not only man but God, Acts 20:28 Romans 3:21,24,25 10:3. Not that it can be meant of the essential righteousness of God; for the righteousness by the faith of Christ, Romans 3:22, or that which constitutes them righteous in God's sight, upon their receiving of Christ and being implanted into him, was that obedience which he yielded unto God for them, voluntarily doing and suffering his will, 1 Thessalonians 15:13 Romans 5:6 Philippians 2:8 1 Timothy 6:13 Hebrews 9:14. For this obedience in their stead being fully performed by him who had the Divine and human nature conjoined in himself, was of infinite value, so that his mediatorial righteousness being some way imputed to those who are found in him, they are found righteous before God in his just judgment, as living members of Christ, to whom they are united by the Spirit and faith, 1 Thessalonians 6:56, 1 Thessalonians 15:4 Ephesians 5:30,32 Col 1:27. This mystical head and body making but one Christ, and thereupon his righteousness is reputed theirs (and thereby they are set right with God) in such a measure as is meet for it to be communicated from Head to members, who partake of the thing imputed, the righteousness which satisfied the law, and therefore most proper to justify against it, and answer the demands of it. And in that it is said to be the righteoueness of God by faith, we consider faith as the means whereby we came to be interested in it. Faith itself is not the righteousness, which is upon, not in the believer, Romans 3:22, entering into judgment with God; but the righteousness which believers find in Christ, which was ordained of God to denominate them righteous. The law (which requires obedience) having its end in nothing but the righteousness which satisfied it, called the righteousness of Christ, Romans 10:4, with Titus 2:13 2 Peter 1:1; wherein the law is established, Romans 3:31, and its righteousness fulfilled, Romans 8:4; inherent graces are not called the righteousness, but our own, Matthew 5:20 Luke 21:19 Romans 10:8 2 Corinthians 8:8 Colossians 1:4 1 Peter 1:21. Christ is so far righteousness as he is the end of the law, and that he is in the satisfaction itself, not in remission, which is an effect of it.