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The apostle does not here oppose the covenant given by Moses to that given by Christ, for the latter as well as the former words were spoken by Moses concerning the covenant that then was (Deuteronomy 30:11-14). But it is the covenant of grace, which God through Christ has established with men in all ages that is here opposed to the covenant of works made with Adam in Paradise.

I. THE RIGHTEOUSNESS WHICH IS OF THE LAW required —

1. That man should fulfil all righteousness inward and outward, negative and positive.

2. That this righteousness should be perfect in degree. No allowance could be made for falling short in any particular.

3. That it should be perfectly uninterrupted.

II. THE RIGHTEOUSNESS WHICH IS OF FAITH.

1. By this is meant that condition of justification which was given by God to fallen man through the mediation of Christ (Genesis 3:15). It was a little more clearly revealed to Abraham (Genesis 22:16, 18), and more fully made known to Moses and the prophets; but it, was not fully brought to light until Christ came.

2. This covenant saith not to, sinful man, "Perform unsinning obedience and live," or he would have no more benefit through Christ than if he were required to "ascend into heaven," etc. This were to mock human weakness. Strictly speaking, the covenant of grace doth not require us to do anything, but only to believe (Genesis 15:6; Romans 4:11, 23-25).

3. What, then, saith this covenant of forgiveness? "Believe in the Lord Jesus Christ and thou shalt be saved." In the day that thou believest thou shalt surely live.

4. Now "this word is nigh thee." The condition of life is plain, easy, always at hand. The moment that thou believest thou shalt be saved.

III. THE DIFFERENCE BETWEEN THE TWO.

1. The one supposes him to whom it is given to be already happy and holy, and prescribes the condition wherein he may continue so; the other supposes him to be unholy and unhappy, and prescribes the condition wherein he may regain what he has lost.

2. The first in order to man's continuance in God's favour prescribed a perfect obedience; the second-in order to man's recovery of God's favour prescribes only faith.

3. The one required of Adam and his posterity to pay the price themselves, in consideration cf which they were to receive God's blessing; in the other, seeing that we have nothing to pay, God "frankly forgives us all," provided only we believe in Him who hath paid the price for us. The first required what is now afar off, the second what is nigh at hand.

IV. THE FOLLY OF TRUSTING IN "THE RIGHTEOUSNESS WHICH IS OF THE LAW."

1. Those who do this set out wrong; their first step is a fundamental mistake; for before they can claim any blessing on the terms of this covenant they must suppose themselves in his state with whom it was made. And how foolish to forget that it was not given to man when "dead in trespasses and sins," but when he was alive to God, and that it was never designed for the recovery of God's favour, but only for the continuance thereof.

2. They do not consider what manner of obedience the law requires, nor their inability to perform it. What folly to offer our poor doings, mixed as they are with many sins, to Him who is strict to mark what is done amiss, and in whose sight no flesh living is justified.

V. THE WISDOM OF SUBMITTING TO THE "RIGHTEOUSNESS WHICH IS OF GOD BY FAITH." This appears from three considerations.

1. That it is acting according to truth and to the real nature of things. For what is it more than to acknowledge our sinfulness and helplessness.

2. That it is the righteousness of God — the method chosen by God Himself. Now as it is not meet for man to say unto God, "What doest Thou?" so it is true wisdom to acquiesce in whatever He has chosen.

3. That as it was of mere grace and undeserved mercy that God has vouchsafed to sinful man any way of reconciliation with Himself, whatever method He is pleased to appoint it is doubtless our wisdom to thankfully accept.

4. That it is wisdom to aim at the best end by the best means. Now the best end a fallen creature can pursue is happiness in God. But the best, nay the only, means of attaining this is submitting to the righteousness which is of God by faith.Conclusion: Then do not say in thy heart —

1. "I must first do this; conquer sin, go to church," etc., but first believe.

2. "I am not good enough." Thou never wilt be till thou believe.

3. "I am not sensible enough of my sins." It may be that God will make thee so by believing.

(John Wesley, M.A.)

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KJV: For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.

WEB: For Moses writes about the righteousness of the law, "The one who does them will live by them."