δικαιοσύνη θεοῦ: grammar, construals, and the historic Protestant reading

Says "God's righteousness" (δικαιοσύνη θεοῦ, dikaiosynē theou) "is being revealed" in the gospel. It is revealed ἐκ πίστεως εἰς πίστιν, and Hab 2:4 is cited as warrant. The genitive θεοῦ is grammatically open.

There are three main construals. 1. Source: a righteous standing from God, given to believers. Supporting texts: Phil 3:9 (τὴν ἐκ θεοῦ δικαιοσύνην); Rom 10:3 (God's righteousness versus "their own"); 5:17 (the gift of righteousness). Calvin defines justification as "the forgiveness of sins and the imputation of the righteousness of Christ" (Inst. 3.11.2). WCF 11.1 adds "not by infusing righteousness into them … but by imputing the obedience and satisfaction of Christ unto them." 2. Subjective: God's own saving righteousness in action. Ps 98:2 (LXX 97:2) speaks of God revealing his righteousness (ἀπεκάλυψεν τὴν δικαιοσύνην αὐτοῦ). Rom 3:5 and 3:25–26 speak of God's own righteousness. 3. Covenant faithfulness: God keeping his covenant (3:3–5).

Implies The righteousness revealed in 1:17 reaches the believer as a status. The proof text names a person, ὁ δίκαιος, who is righteous ἐκ πίστεως. 3:21–26 then resumes the phrase as a gift "to all who believe."

Implies The imputation of Christ's righteousness is drawn from 4:3–8, 5:17–19, 2 Cor 5:21 and Phil 3:9, not from 1:17 alone.

Uncertain Whether the genitive is formally source or subjective. The team's lean is the forensic gift reading, which does not exclude God's saving action. God's own saving and covenant faithfulness (Rom 3:3–5, 25–26) stands alongside the gift, not against it.