And Aquila to the words, "For the fulfilling of their disobedience and the completion of their sin," added, "For the propitiation of their transgression," clearly suggesting that He would be the propitiation for all transgressions of old time done in ignorance. Next to this comes, "For the bringing in of everlasting righteousness." The Word of God is in truth Himself eternal Righteousness, Who is made unto us by God Wisdom, and Righteousness, and Sanctification, and Redemption, in the words of the Apostle. But further by His own Presence also He shared Righteousness with all men, shewing by His works that God is not only the God of the Jews, but also of the Gentiles: for (386) there is one God, Who will judge the Circumcision from their faith, and the Uncircumcision by faith. Wherefore Peter wondering at those with Cornelius being thought worthy of receiving the Holy Spirit says, "Of a truth I perceive that God is no respecter of persons, but in every nation he that feareth him, and worketh righteousness is accepted with him." And Paul also says that the Gospel is of righteousness, saying, "For it is the power of God unto salvation to every one that believeth, to the Jew first and also to the Gentile. For the righteousness of God is revealed in it." And it is said of Christ in the Psalms: (b) "In His days shall arise righteousness, and abundance of peace." And His coming shewed clearly the righteousness of God, who reckoned the whole of mankind worthy of the calling of God. Such was not the Mosaic dispensation, which was given to the Jews only: wherefore having appeared for a time it has passed away. But the (c) righteousness proclaimed by our Saviour is fitly called eternal righteousness, as Gabriel said, "And to bring in eternal righteousness."