Now the Apostle goes more into detail. He tells us what were for him the main articles of this good state of being "found in Christ." He indicates, with a certain eager gratitude, the main lines along which the benefits of that state had come into experience, and along which he was pressing on to know the fulness of Christ. First, in Christ he has and shall have not his own righteousness, which is that of the law, but that which is through the faith of Christ, the righteousness which is of God by faith. Then, secondly, he has in hand a practical knowledge of Christ, culminating in the complete deliverance of the resurrection. It includes two aspects or elements; Christ known in the power of His resurrection, and Christ known in the fellowship of His sufferings. The first thing then which rises distinctly into view in connection with being found in Christ is the possession of the new righteousness. We have seen already that value for righteousness such as is of law, and hope of achieving it, had been associated with Paul's old days of Jewish zeal. He then stood on the law, and gloried in the law. But that had passed away when he learned to count all things loss for the excellency of the knowledge of Christ. Ever after, the contrast between the two ways of seeking "righteousness" continued to be fundamental in Paul's Christian thinking. The law here in view was the whole revealed will of God touching man's behaviour, coming as a will of authority, requiring obedience. The discussion in the earlier chapters of the Epistle to the Romans makes this plain. And Paul's way of keeping the law, in those old days, though it was necessarily too external, had not been so merely external as is sometimes supposed. His obedience had been zealous and resolute, with as much heart and meaning as he could put into it. But law-keeping for righteousness had been the principle of it. The Jew was placed under a law; obedience to that law should be his pathway to a destiny of incomparable privilege and gladness. That was the theory. So believing, Paul had given himself with zeal to the work, "living in all good conscience before God." A great change had now befallen him; but that could not imply on his part a renunciation of God's law. The law, better understood indeed, and far more inwardly apprehended, still retained for Paul its great outlines, and was reverenced as Divine. It was holy and just and good. It was felt still to shed its steadfast light on human duty, awakening and illuminating the conscience; and therefore it revealed most authentically the moral situation, with its elements of failure, and danger, and need. The law stood fast. But the scheme of life which stood in keeping the law _for righteousness_ had passed away for Paul, vanishing in the light of a new and better day.