Teks -- Isaiah 45:23-25 (NET)

45:23 I solemnly make this oath– what I say is true and reliable: ‘Surely every knee will bow to me, every tongue will solemnly affirm; 45:24 they will say about me, “Yes, the Lord is a powerful deliverer.”’” All who are angry at him will cower before him. 45:25 All the descendants of Israel will be vindicated by the Lord and will boast in him.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Isa 45:23 - In righteousness

It is what I will faithfully perform.

Wesley: Isa 45:23 - Return

Without effect. It is a metaphor from ambassadors, who sometimes return to their princes without any success in their business.

Wesley: Isa 45:23 - Every tongue

Not only the Jews, but all nations.

Wesley: Isa 45:24 - In the Lord

By or from God alone, or the Messiah, who is the true Jehovah as well as man.

Wesley: Isa 45:24 - Righteousness

To justify me from all things which I could not be justified by the law of Moses.

Wesley: Isa 45:24 - Strength

Support and assistance to bear all my burdens, overcome all my enemies, and perform all my duties.

Wesley: Isa 45:24 - Men

The Gentiles shall come to Christ.

Wesley: Isa 45:24 - Ashamed

But all his implacable enemies shall be brought to shame.

Wesley: Isa 45:25 - All

All Israelites indeed, whether Jews or Gentiles.

JFB: Isa 45:23 - sworn by myself

Equivalent to, "As I live," as Rom 14:11 quotes it. So Num 14:21. God could swear by no greater, therefore He swears by Himself (Heb 6:13, Heb 6:16).

JFB: Isa 45:23 - word . . . in righteousness

Rather, "the truth (see on Isa 45:19) is gone forth from My mouth, the word (of promise), and it shall not return (that is, which shall not be revoked)" [LOWTH]. But the accents favor English Version.

JFB: Isa 45:23 - tongue . . . swear

Namely, an oath of allegiance to God as their true King (see on Isa 19:18; Isa 65:16). Yet to be fulfilled (Zec 14:9).

JFB: Isa 45:24

Rather, "Only in Jehovah shall men say of me (this clause is parenthetical), is there righteousness" (which includes salvation, Isa 45:21, "a just God and a Saviour," Isa 46:13), &c. [MAURER].

JFB: Isa 45:24 - strength

Namely, to save.

JFB: Isa 45:24 - shall men come

Those who have set themselves up against God shall come to Him in penitence for the past (Isa 19:22).

JFB: Isa 45:24 - ashamed

(Isa 45:16; Isa 54:17; Isa 41:11).

JFB: Isa 45:25 - all . . . Israel

The spiritual Israel (Rom 2:29) and the literal Israel, that is, the final remnant which shall all be saved (Isa 45:17; Rom 11:26).

JFB: Isa 45:25 - justified

Treated as if they were just, through Christ's righteousness and death (Jer 23:5).

JFB: Isa 45:25 - glory

Literally, "sing" in His praise (Jer 9:24; 1Co 1:31).

Clarke: Isa 45:23 - I have sworn by myself

I have sworn by myself - במימרי bemeymri , by my Word: and the word - פתגם pithgam , or saying, to distinguish it from the personal substantial Word meymra , mentioned before. See the Targum

The word is gone out of my mouth "Truth is gone forth from my mouth; the word"- So the Septuagint distinguish the members of the sentence, preserving the elegance of the construction and the clearness of the sense.

Clarke: Isa 45:24

Surely, shall one say, In the Lord have I righteousness and strength "Saying, Only to Jehovah belongeth salvation and power"- A MS. omits לי li , unto me; and instead of לי אמר li amar , he said or shall say unto me, the Septuagint read, in the copy which they used, לאמר lemor , saying. For יבא yabo , He shall come, in the singular, twelve MSS. three ancient) read יבאו yabeu , plural; and a letter is erased at the end of the word in two others: and so the Alexandrine copy of the Septuagint, Syriac, and Vulgate read it. For צדקות tsedakoth plural, two MSS. read צדקת tsidkath , singular; and so the Septuagint, Syriac, and Chaldee

Probably these are the words of Cyrus, who acknowledged that all his success came from Jehovah. And this sentiment is in effect contained in his decree or proclamation, Ezr 1:2 : "Thus saith Cyrus, king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth, "etc.

Calvin: Isa 45:23 - I have sworn by myself // The word hath gone out of my mouth in righteousness // And shall not return // That to me every knee shall bow // Every tongue shall swear

23.I have sworn by myself He adds a clearer confirmation of the preceding statement; for, in consequence of this calling being unusual and marvellous, he adds an oath, as is usually done in what is new and hard to be believed. The Jews might have objected, that they alone were called by the name of the elect people; but, when he confirms it by an oath, this removes all debate. The Prophet still, indeed, aims at the same object, namely, that the glory of God shall be so visible in the restoration of the Church as to arouse the whole world to the admiration of it from the rising to the setting of the sun, or, to express it more briefly, that this demonstration of the power of God shall be so splendid and illustrious as to strike all nations with fear. Yet from these words we may justly infer what I have remarked, that the Gentiles shall be admitted to an equality with the Jews, so that God shall be the common Father of all, and shall be worshipped in every country.

Now, God “swears by himself,” because he cannot have another equally competent witness of the truth; for he alone is the truth. “Men,” as the Apostle says, “swear by a greater than themselves; but God, because he had no greater, hath sworn by himself.” (Heb 6:16.) We ought to observe the reason why he “swears.” It is because he intended to aid the weakness of his people, that they might not be tossed about in uncertainty. This certainly is wonderful condescension, that, in order to remedy the fault of our distrust, he does not scruple to bring forward his own name as holding the place of a pledge; and the more base and disgraceful must be our unbelief, if even an oath does not satisfy us. Besides, since God claims for himself all confirmation of the truth, we ought to be exceedingly careful, when we appeal to him by an oath, not to mingle any other names either of saints or of any creature, but, by using his name with all becoming reverence, to preserve the honor due to him entire and unabated.

The word hath gone out of my mouth in righteousness He means that all that he has commanded to be published by his Prophet is firm and lasting, as if he had said that this commandment did not proceed “out of his mouth” rashly or unadvisedly. And in this sense the word righteousness is often used in Scripture, that is, for a word that is not deceitful, which shall clearly appear to be perfectly true; and thus he says that the decree cannot be revoked.

And shall not return This is another mode of expression conveying the same idea. It means that the word of God shall continue to make progress, till the actual result shall make manifest that it has proceeded from a just and true and almighty God. A person is said to return, when some obstacle hinders him from proceeding farther; but, because nothing can prevent God from executing what he has decreed, the Prophet justly infers that nothing can interrupt or retard the course of this word. The particle כי , (ki,) that, must be viewed as introducing an explanatory clause; as much as to say, “This is the word,”

That to me every knee shall bow By this mode of expression he means that all the Gentiles shall be suppliants to God, because the astonishing deliverance of the Church shall strike terror upon all. Yet hence also it follows, that his worship shall be spread among all nations; for we cannot truly “bend the knee” before God till he hath been made known to us. To an unknown God, indeed, men may render some kind of worship; but it is false and unprofitable. But here he speaks of a true profession, which proceeds from a knowledge of God deeply seated in our hearts; for, where there is no faith, there can be no worship of God, and faith is not directed to a thing unknown or uncertain. Accordingly, he has made use of the sign to express the thing itself, as is frequently done.

Hence it ought to be observed, that God demands also external worship; for the Prophet does not separate an external profession of religion from the inward feelings of the heart. In vain, therefore, do fanatics boast that in some manner they worship God and do homage to him, while they bow down before idols. In vain, I say, do they pretend that their heart is upright towards God; for the worship of the heart cannot be separated from an external profession. In like manner the soul cannot be dedicated and consecrated to God, while the body is consecrated to the devil; for both ought to be consecrated to God, and thus the worship of the heart ought also to be accompanied by an external profession.

“With the heart we believe to righteousness, and with the mouth confession is made to salvation.” (Rom 10:10)

Hence also the Lord, approving of the piety and uprightness of his people, says, “that they have not bowed a knee before Baal.” (1Kg 19:18; Rom 11:4.)

Paul applies this passage of Isaiah to the last judgment, when he says (Rom 14:10) that “we must all stand before the judgment-seat of Christ;” although the subject here treated of is, the redemption of the people, the publication of the gospel, and the establishment of the kingdom of Christ. But he takes for granted (what all ought to know) that those statements which relate to the kingdom of Christ must not be limited to any part of it, but extend to the whole of its course, till it arrive at full perfection. The knee is bent to Christ, when his doctrine is obeyed, and when the preaching of the gospel is accepted. But many still oppose and boldly despise him; Satan contrives many schemes and incessantly carries on war with him; and therefore we are at a great distance from the full accomplishment of this prophecy. Then shall every knee be truly bent to Christ, when he shall triumph over vanquished and utterly ruined adversaries, and shall render visible to all men his majesty, which Satan and wicked men now oppose. Thus Paul teaches that, when Christ shall ascend his judgment-seat to judge the world, then shall be fully accomplished that which began to be done at the commencement of the gospel, and which we still see done from day to day.

Every tongue shall swear By a figure of speech in which a part is taken for the whole, the word swear is put for worship, reverence, or subjection. “Swearing” is one department of the honor which is due to God; for by it we confess and acknowledge that he is the Author and Father and lawful defender of the truth, and that “all things are naked and open to him.” (Heb 4:13.) Whenever therefore this honor is bestowed on idols, the majesty of God is dishonored by abominable sacrilege; and consequently they who worship him purely swear exclusively by his name. But on this subject we have spoken ²¹⁵ in the exposition of another passage. (Isa 19:18.)

Calvin: Isa 45:24 - Surely in Jehovah // Righteousness and strength // To him shall he come // But all who defy him shall be ashamed

24.Surely in Jehovah He shews what is the nature of true faith and of the true worship of God; that is, when we not only acknowledge, or perceive by the understanding, that there is a God, but likewise feel what he wishes to be towards us. Whoever shall be satisfied with a bare knowledge departs very widely from faith, which must invite us to God in such a manner that we shall feel him to be in us. In like manner Paul wishes that

“Christ should dwell in the hearts of believers through faith.” (Eph 3:17.)

He who imagines that God sits unemployed in heaven either will not humble himself sincerely before him, or will not make an open and sincere profession.

Righteousness and strength As these are the two principal parts of our salvation, when believers acknowledge that they receive both of them from God, they ascribe to him the undivided praise of a happy life, and testify that by nature they do not possess that which they acknowledge that they owe to his grace. Thus they own that in themselves they have nothing either of “righteousness” or of “strength,” but seek them in God alone, that he may not be defrauded of his right.

To him shall he come Here commentators differ; but, for my own part, I take a simple view of this passage as relating to believers who submit themselves to God, so as to enable us to perceive the nature of the contrast between them and rebels, who do not cease obstinately to resist God. I explain it thus: “They who shall confess that their righteousness is placed in God will approach to him.” He means that we obtain access to God through faith, so that they who perceive that their righteousness is placed in him, feel that he is present; and indeed no man, if he be not reconciled to God, will ever approach to him willingly, but, on the contrary, all who dread his majesty will fly to the greatest possible distance from him. Thus the Prophet applauds the very delightful result of grace, because it will unite to God those men who were formerly driven away from him by their wickedness; and to this corresponds what is said by the Psalmist,

“Thou art the God that heareth prayer; to thee shall all flesh come.” (Psa 65:2.)

But all who defy him shall be ashamed After having testified that God wishes to gather strangers from their dispersion, that he may bring them into a state of intimate friendship with himself, he threatens vengeance against despisers, who, being without God, and despising God, give the reins to their wicked passions, and wallow in the enjoyments of the world. As it is only by faith that we obey God, so it is by unbelief alone that Isaiah declares his anger to be provoked; while he distinguishes all unbelievers by this mark, that they are disobedient to God, and even challenge him to a contest. Although they now use the language of triumph, the Prophet declares that they shall be clothed with shame and disgrace.

Calvin: Isa 45:25 - In Jehovah shall be justified // All the seed of Israel // Shall be justified and shall glory

25.In Jehovah shall be justified He now makes a brief reply to an objection which might be urged, that it appeared absurd to say, that the Lord called the Gentiles, who had always been alienated from him. “Is it in vain that the Lord hath chosen the seed of Abraham? Is his promise void, which he so frequently repeated?” (Gen 15:5.) In order to remove this doubt, he declares that the Lord will nevertheless stand by his promises; that, though he choose the Gentiles, yet the covenant which he made with the fathers shall not fall to the ground, because the elect people shall enjoy the privileges of their rank. Nor does he in this passage, as in many others, speak of the rejection of that nation; but the Prophet simply shews that the grace of God, which shall be diffused throughout the whole world, shall flow from that fountain.

As to the greater number having been rejected by God, still this did not set aside God’s covenant; because the remnant of adoption were always the true and lawful Israel; and although they were few in number, yet they were the first-born in the Church. Besides, all those among the Gentiles who had been ingrafted into that body began also, as we have formerly seen, to be accounted children of Abraham.

“One shall say, I belong to Jacob; another shall subscribe with his band, I am a descendant of Israel.” (Isa 44:5.)

And on this ground we are now reckoned the genuine Israel of God, though we are not the descendants of Israel. The Prophet therefore added this, both that the Jews might not think that the Lord’s covenant had failed, and that they might not boast of their birth and despise the Gentiles.

All the seed of Israel He extends this seed farther, that they may not suppose that it ought to be limited to the family of Abraham; for the Lord gathers his people without distinction from among Jews and Gentiles, and here he speaks universally of the whole human race.

Shall be justified and shall glory It ought to be observed that the Prophet says that we “are justified and glory in the Lord,” for in none else ought we to seek “righteousness” or “glory.” He has joined to it “glory,” which depends on “righteousness,” and is added to it. Hence also Paul says,

“Where is thy glorying? It is excluded. By what law? Of works? No, but by the law of faith.” (Rom 3:27.)

And, again,

“If Abraham was justified by works, he hath glory,
but not before God.” (Rom 4:2.)

It follows, therefore, that they alone deservedly glory who seek their righteousness in God, and acknowledge that in themselves they have no ground for glorying.

TSK: Isa 45:23 - sworn // the word // That unto // every tongue

sworn : Gen 22:15-18; Jer 22:5, Jer 49:13; Amo 6:8; Heb 6:13-18

the word : Isa 45:19, Isa 55:11; Num 23:19

That unto : Rom 11:4, Rom 14:10-12; Phi 2:10

every tongue : Isa 19:18-21, Isa 44:3-5, Isa 65:16; Gen 31:53; Deu 6:13; 2Ch 15:14, 2Ch 15:15; Neh 10:29; Psa 63:11, Psa 132:2

TSK: Isa 45:24 - Surely // in the // righteousness // strength // even // and all

Surely : etc. or, Surely he shall say of me, In the Lord is all righteousness and strength

in the : Isa 45:25, Isa 54:17, Isa 61:10; Jer 23:5, Jer 23:6; 1Co 1:30; 2Co 5:21; 2Pe 1:1 *marg.

righteousness : Heb. righteousnesses

strength : 2Co 12:9, 2Co 12:10; Eph 3:16; Phi 4:13; Col 1:11; 2Ti 4:17, 2Ti 4:18; Zec 10:6, Zec 10:12

even : Isa 55:5, Isa 60:9; Gen 49:10; Mat 11:27, Mat 11:28; Joh 7:37, Joh 12:32; Eph 6:10; Rev 22:17

and all : Isa 41:11; Psa 2:1-12, Psa 21:8, Psa 21:9, Psa 72:9, Psa 110:2; Luk 13:17, Luk 19:27; Rev 11:18

TSK: Isa 45:25 - the Lord // the seed // glory

the Lord : Isa 45:17, Isa 45:24; Act 13:39; Rom 3:24, Rom 3:25, Rom 5:1, Rom 5:18, Rom 5:19, Rom 8:1, Rom 8:30,Rom 8:33, Rom 8:34; 1Co 6:11; 2Co 5:21

the seed : Isa 45:19, Isa 61:9, Isa 65:9, Isa 65:23; 1Ch 16:13; Psa 22:23; Rom 4:16, Rom 9:6-8; Gal 3:27-29

glory : Isa 41:16; Psa 64:10; Jer 9:23, Jer 9:24; 1Co 1:31; 2Co 10:17; Gal 6:14; Phi 3:3 *Gr.

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Isa 45:23 - I have sworn by myself // The word is gone out of my mouth in righteousness // Shall not return // Unto me every knee shall bow, every tongue shall swear

I have sworn by myself which is the highest and most solemn oath that is possible, Heb 6:13 , and therefore signifies that the matter here sworn is of an extraordinary importance.

The word is gone out of my mouth in righteousness it is not a vain word rashly uttered, and afterwards never remembered nor observed, but what I sincerely speak, and will most faithfully and infallibly perform.

Shall not return to wit, unto me void , or without effect, as this phrase is more fully delivered, Isa 55:11 . It is a metaphor from ambassadors, who sometimes return to their princes without any success in their business.

Unto me every knee shall bow, every tongue shall swear not only the Jews, but a people of all nations, shall worship me, and submit to my laws; which is signified by an outward act, the bowing of the knee, Which is a posture of reverence and subjection; and by one eminent part of God’ s worship, which is swearing by his name.

Poole: Isa 45:24 - Shall one say // In the Lord // To him shall men come // And all that are incensed against him shall be ashamed // all that are

Shall one say or, shall he say ; each or every one of those whom he now said that they should bow their knees to God, and swear by him, Isa 45:23 . Or, it shall be said; such active verbs being oft used impersonally.

In the Lord by or from God alone, or the Messiah, who is the true Jehovah as well as man. Have I righteousness, to justify me from all things, from which I could not be justified by the law of Moses , as is said, Act 13:39 . This plainly points us to the Messiah, whose very name is, The Lord our Righteousness , Jer 23:6 , and whose great business it was to bring in everlasting righteousness , Dan 9:24 , and who is made unto us of God righteousness, 1Co 1:30 . Strength; support and assistance to bear all my burdens, and overcome all my enemies, and perform all my duties. The sense is, the Gentiles shall expect and obtain from Christ both justification, or forgiveness of sins by his blood, and sanctification by his Spirit.

To him shall men come the Gentiles shall come to God and Christ, either,

1. By constraint or necessity, to be judged by him at the last day; or,

2. Willingly, by prayer to seek, and by faith to receive, righteousness and strength from him; which seems better to agree with the foregoing clause, which speaks of true believers only. Coming to Christ is put for believing on him , Mat 11:28 Joh 5:40 6:35-37 , and elsewhere.

And all that are incensed against him shall be ashamed or, but (as this particle is oft rendered)

all that are & c. But all his implacable enemies shall be brought to shame and punishment.

Poole: Isa 45:25 - All the seed of Israel // Justified // Shall glory

All the seed of Israel all Israelites indeed, whether Jews or Gentiles; all believers, who are frequently called God’ s Israel in Scripture, as Psa 24:6 Rom 9:6 11:26 Gal 6:16 .

Justified acquitted both from real guilt before God, and from all false aspersions before the world; for this justification of the true Israel is opposed to their enemies being ashamed , Isa 45:24 , which seems to design their public shame and confusion before God and men.

Shall glory shall not only receive him, but shall rejoicer and triumph in him as their God and portion.

Haydock: Isa 45:23-24 - Myself // Justice // To me // Swear

Myself, having none greater, Hebrews vi. 13. ---

Justice: sure. ---

To me. All that are born belong to me. The Jewish women had seldom recourse to midwives, (Exodus i. 19., and 1 Kings iv. 19.; Calmet) no more than the Ethiopians. (Ludolf. i. 14.) ---

Swear, by the true God. (Haydock) ---

Oaths on proper occasions, honour him, Deuteronomy vi. 13. Nothing could be spoken more plainly of the Gentiles' conversion.

Haydock: Isa 45:25 - Empire

Empire. Cyrus shall make this confession, (1 Esdras i. 2.) and all who embrace the religion of Christ, shall attribute all their virtue to him.

Gill: Isa 45:23 - I have sworn by myself // the word is gone out of my mouth in righteousness // that unto me every knee shall bow, every tongue shall swear

I have sworn by myself,.... Christ being the true God, he could swear by no greater, Heb 6:13, this shows that what follows, and is here sworn unto, is of great importance, and strictly true, and would certainly be accomplished:

the word is gone out of my mouth in righteousness; both what goes before, that such that look unto him shall be saved; and also what follows, concerning the subjection of every creature to him; this was what he had resolved in his mind, and declared in his word, by promise and prophecy, should be; and as it was agreeably to truth and justice, it should certainly, and in faithfulness, be performed, and shall not return void and without effect, but be exactly and punctually accomplished:

that unto me every knee shall bow, every tongue shall swear; that is, everyone, or at least the generality of mankind, shall be subject to Christ, embrace his Gospel, submit to his ordinances, profess his name, and serve and worship him; this will be when the fulness of the Gentiles is brought in, and the Jews are converted: the apostle quotes this passage, and applies it to the judgment day, when all, whether they will or not, shall confess that Christ is God, which he so often asserts in this context; see Rom 14:10.

Gill: Isa 45:24 - Surely, shall one say, in the Lord have I righteousness and strength // Even to him shall men come // And all that are incensed against him shall be ashamed

Surely, shall one say, in the Lord have I righteousness and strength,.... That is, one and everyone of these that shall be brought to submit to Christ, and to confess him, shall declare it as their faith, that in Christ alone is their "righteousness or righteousnesses" ^f; that they have a full and complete righteousness in him, and which serves for many; consisting of the holiness of his nature, the obedience of his life, and his sufferings of death; by which the law is honoured, justice satisfied, God is well pleased, and they are acquainted and discharged; and which is pure, perfect, and everlasting, is given them of grace, and entitles them to eternal life; and this they have in Christ as their covenant head and representative, and which they come to have by being in him: it is not inherent in them, but is in Christ, by whom it is wrought out, and becomes theirs by the imputation of it to them, and which they receive by faith; and this is an act of faith concerning it here expressed, and which declares the certainty of it, and of interest in it, and excludes all other: for it may be rendered, "only in the Lord", &c. ^g; and seems to be spoken with great joy, in an exulting way, and what may be said at all times; for this righteousness is always in Christ, and "strength" likewise to enable them to exercise every grace; to do the will and work of God; to bear afflictions; to withstand Satan's temptations, and oppose their own corruptions; and to which they have not sufficient strength in themselves, but there is enough in Christ. Some take these to be the words of the prophet, and differently interpret them. Some thus, as Abendana observes,

"saith the prophet, these future things I know not in a way of wisdom, but by the Lord, who saith unto me, my God of righteousness and strength.''

Aben Ezra thus,

"surely in the Lord that speaketh with me alone are righteousness and strength.''

Joseph Kimchi takes it to be in the form of an oath,

"the prophet said, I swear by the name of the Lord, that unto me he saith, righteousness and strength unto him shall come; as if he had said, the author or doer of righteousness and strength shall draw near to him, and all that are incensed against him shall be ashamed.''

Even to him shall men come: or everyone of the above persons; they shall come to Christ, not merely to his word and ordinances, but to himself by faith; for righteousness and strength; for peace and pardon; for spiritual rest, joy, and comfort; for food and clothing; for all supplies of grace, and for eternal life; or if not in a way of grace now, they shall come to him, and appear before him at the last judgment, whether they will or not.

And all that are incensed against him shall be ashamed; that are incensed against his person, his deity, personality, and divine sonship; against his blood, righteousness, sacrifice, and satisfaction; against his offices, kingdom, and glory; these shall be ashamed, either when they are convinced of the truth of these things now, or however when they shall appear in his glory at the last day. Kimchi connects this verse with the preceding, thus,

"he saith, every tongue shall swear verily by the Lord alone, and not by another god; and so saith God, I have righteousness and strength to give to them that serve me; and all the people who are incensed against me, and reject my service unto that day, then shall they come unto him, and confess before him, and shall be ashamed for what they have done.''

The Targum is,

"in his word they shall confess, and all the people shall be confounded with their idols, who rush upon his people.''

Gill: Isa 45:25 - In the Lord shall all the seed of Israel be justified // and shall glory

In the Lord shall all the seed of Israel be justified,.... All the spiritual Israel of God, whether Jews or Gentiles; all the spiritual seed and offspring of Christ, to whom he stands in the relation of the, everlasting Father and federal Head; these being given to him, and being in him, are justified in him from all things; and these, all and everyone, shall be brought to see their need of his righteousness, and look to him for it, and receive it from him by faith; and be manifestatively justified in their own consciences, as they will be openly at the bar of God, before angels and men, hereafter. The Targum is,

""in" or by the Word of the Lord all the seed of Israel shall be justified:''

and shall glory; in Christ, as the Lord their righteousness; not in themselves, in their own righteousness, holiness, wisdom, and strength, but in this, that Christ is made to them wisdom, righteousness, sanctification, and redemption, 1Co 1:30.