and the passage under review in Philippians 3:9.

The inter-relationship of these passages can be exhibited as follows, placing the epistles quoted in their

chronological order, concerning which there is complete unanimity among authorities.

A1 Gal. 2:16. Justification by faith. Personal testimony.

B1 Gal. 3:22,23. The Promise, to those `shut up'.

A2 Rom. 3:22.  Justification by faith. Doctrinal statement.

B3 Eph. 3:12.

Access, to those `far off'.

A3 Phil. 3:9. Justification by faith. Personal testimony.

It will be seen that not only are Galatians 2:16 and Philippians 3:9 in the nature of a personal testimony, but they

both follow references to Paul's `profit' (Gal. 1:14) or `gain' (Phil. 3:7) in the Jew's religion. In Galatians 3:22, we

are taken back in the context to a promise made four hundred and thirty years before the giving of the law, and in

Ephesians 3, to a period called `the beginning of the world'. The inter-relation of these passages is much more

complex and illuminating than this cursory examination reveals, but while we cannot pursue the theme further here

we commend the comparison to the earnest student.

We have omitted the reference to Romans 3:26, `him which believeth in Jesus'. In the first place the Authorized

Version does not give a satisfactory rendering of the original. Conybeare and Howson render the passage `that He

might be just and (yet) might justify the children of faith', saying in a footnote `ton ek pisteos is not fully represented

by the Authorized Version. It means "him whose essential characteristic is faith", "the child of faith"' (compare

Gal. 3:7,9). The word Iesous is omitted by some of the best MSS. and is introduced in others with variations which

look as if it had been originally an interpolation. It is omitted by Tischendorf.

The usual interpretation of the words `the faith of Jesus Christ' makes them refer to the believer's faith in Christ.

This, applied to Romans 3:22 would make it read :

`The righteousness of God has been manifested through the believer's faith in Jesus Christ'

which is not a true statement of doctrine.

In Romans 4:12 we have the expression `that faith of our father Abraham', which cannot mean the believer's

faith in Abraham, but Abraham's own faith.

In the LXX the Greek word pistis often means faithfulness and often translates the Hebrew words emunah and

amanah. `The faith of God' (Rom. 3:3) is practically synonymous with `the truth of God' (Rom. 3:7); where ek is

used in these references in the phrase ek pisteos `out of faith', it is set over against ek nomou `out of law'. The

righteousness which is reckoned to the believer, arises out of the utter faithfulness of Christ his Redeemer. The

adjective pistos occurs some sixty-six times in the New Testament and over fifty of these occurrences are translated

`faithful'. While some passages use ek, Philippians 3:9 uses dia. The teaching of the apostle may be seen if set out

as follows :

Not mine own righteousness which is ek nomou, `out of law'.

A

But that which is dia pisteos Christou, `through faith of Christ'.

B

That righteousness which is ek Theou, `out of God'.

On the condition of faith, epi te pistei.

Here are the two possible sources of righteousness, `law' and `God'. Here are the two channels of righteousness,

through faith of Christ, and on condition of faith in Him.

Law as a source of righteousness is entirely repudiated by the apostle, leaving him the righteousness which is of

God in which to glory. As the apostle has used both ek and dia in relation to `the faith of Christ' it will be as well if

we note the passages which contain the one or the other of these prepositions.

Dia `through' is used in Galatians 2:16 (1st),

Romans 3:22, Ephesians 3:12, Philippians 3:9.