THE NATURE OF THE WORDS.
But I shall here leave off this short way of paraphrasing upon the text, and shall come more distinctly to inquire into the nature of the words; but my subject-matter shall be the last part of the verse, 'The desire of the righteous shall be granted.' From which words are these things to be inquired into?
FIRST. What, or who, is the righteous man? SECOND. What are the desires of a righteous man? THIRD. What is meant or to be understood by the granting of the desires of the righteous? 'The desire of the righteous shall be granted.'
[WHO IS THE RIGHTEOUS MAN?]
My way of prosecuting this head shall be to show you, first, that I intend a righteous man not in every sense, but in that which is the best; otherwise I shall miscarry as to the intendment of the Holy Ghost; for it may not be supposed that these words reach to them that are righteous in a general, but in a special sense; such, I mean, that are so in the judgment of God. For, as I hinted, several sorts of righteous men yet have nothing to do with this blessed promise, or that shall never, as such, have their desires granted.
FIRST. There is one that is righteous in his own eyes, and is yet far enough off from the blessing of the text: 'There is a generation that are pure' or righteous 'in their own eyes, and yet is not washed from their filthiness' (Prov 29:12). These are they that you also read of in the evangelist Luke, that are said to trust 'in themselves that they were righteous, and despised others' (Luke 18:9). These are set so low, by this their foolish confidence, in the eyes of Jesus Christ, that he even preferred a praying publican before them (Luke 18:13,14). Wherefore these cannot be the men, I mean those righteous men, to whom this promise is made.
SECOND. There are those that by others are counted righteous; I mean they are so accounted by their neighbours. Thus, Korah and his company are called the people of the Lord, and all the congregation by them also called holy, every one of them (Num 16:3,41). But as he who commends himself is not approved, so it is no great matter if all the world shall count us righteous, if God esteemeth us not for such: 'For not he that commendeth himself is approved, but whom the Lord commends' (2 Cor 10:18).
THIRD. There are those that indeed are righteous when compared with others: 'I came not to call the righteous'; 'for scarcely for a righteous man will one die,' and the like, are texts thus to be understood. For such as these are, as to moral life, better than others. But these, if they are none otherwise righteous than by acts and works of righteousness of their own, are not the persons contained in the text that are to have their desires granted.
FOURTH. The righteous man therefore in the text is, and ought to be, thus described: 1. He is one whom God makes righteous, by reckoning him so. 2. He is one whom God makes righteous by endowing him with a principle of righteousness. 3. He is one who is practically righteous.
First. He is one whom God makes righteous. Now, if God makes him righteous, his righteousness is not his own, I mean this sort of righteousness: 'Their righteousness is of me, saith the Lord' (Isa 54:17). God then makes a man righteous by putting righteousness upon him—by putting the righteousness of God upon him (Phil 3:6-9). Hence we are said to be made the righteousness of God in Christ: 'For God hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him' (2 Cor 5:21). Thus God, therefore, reckoneth one righteous, even by imputing that unto us which can make us so: 'Christ of God is made unto us—righteousness' (1 Cor 1:30). Wherefore he saith again, 'In the Lord shall all the seed of Israel be justified and shall glory' (Isa 45:25).
The righteousness then by which a man is made righteous, with righteousness to justification of life before God, for that is it we are speaking of now, is the righteousness of another than he who is justified thereby. Hence it is said again by the soul thus justified and made righteous, 'The Lord hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness' (Isa 61:10). As he also saith in another place, 'I spread my skirts over thee, and covered thy nakedness' (Eze 16:8). This we call a being made righteous by reckoning, by the reckoning of God; for none is of power to reckon one righteous but God, because none can make one so to be but him. He that can make me rich, though I am in myself the poorest of men, may reckon me rich, if together with his so reckoning, he indeed doth make me rich. This is the case, God makes a man righteous by bestowing righteousness upon him—by counting the righteousness of his Son for his. He gives him righteousness, a righteousness already performed and completed by the obedience of his Son (Rom 5:19).
Not that this righteousness, by being bestowed upon us, is severed from Jesus Christ; for it is still his and in him. How then, may some say, doth it become ours? I answer by our being put into him. For of God are we in Christ Jesus, who is made unto us, of him, 'righteousness.' And again, we are made 'the righteousness of God in him.' So then, the righteousness of Christ covereth his, as a man's garments cover the members of his body, for we are 'the body of Christ, and members in particular' (1 Cor 12:27). The righteousness therefore is Christ's; resideth still in him, and covereth us, as the child is lapped up in its father's skirt, or as the chicken is covered with the feathers of the hen. I make use of all these similitudes thereby to inform you of my meaning; for by all these things are set forth the way of our being made righteous to justification of life (Matt 23:37; Eze 16:8; Psa 36:7).
Now thus a man is made righteous, without any regard to what he has, or to what is of him; for as to him, it is utterly another's. Just as if I should, with the skirts of my garments, take up and clothe some poor and naked infant that I find cast out into the open field. Now, if I cover the person, I cover scabs and sores, and ulcers, and all blemishes. Hence, God, by putting this righteousness upon us, is said to hide and cover our sins. 'Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin' (Rom 4:7,8). For since this righteousness is Christ's, and counted or reckoned ours by the grace of God, it is therefore bestowed upon us, not because we are, but to make us righteous before the face of God. Hence, as I said, it is said to make us righteous, even as gay clothes do make a naked body fine. 'He hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him.'
