Teks -- Romans 10:1-5 (NET)

10:1 Brothers and sisters, my heart’s desire and prayer to God on behalf of my fellow Israelites is for their salvation. 10:2 For I can testify that they are zealous for God, but their zeal is not in line with the truth. 10:3 For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness. 10:4 For Christ is the end of the law, with the result that there is righteousness for everyone who believes. 10:5 For Moses writes about the righteousness that is by the law: “The one who does these things will live by them.”

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

Robertson: Rom 10:1 - Desire

Desire ( eudokia ).

No papyri examples of this word, though eudokēsis occurs, only in lxx and N.T., but no example for "desire"unless this is one, though the verb eudokeō is common in Polybius, Diodorus, Dion, Hal. It means will, pleasure, satisfaction (Mat 11:26; 2Th 1:11; Phi 1:15; Phi 2:13; Eph 1:5, Eph 1:9).

Robertson: Rom 10:1 - Supplication

Supplication ( deēsis ).

Late word from deomai , to want, to beg, to pray. In the papyri. See Luk 1:13. It is noteworthy that, immediately after the discussion of the rejection of Christ by the Jews, Paul prays so earnestly for the Jews "that they may be saved"(eis sōtērian ), literally "unto salvation."Clearly Paul did not feel that the case was hopeless for them in spite of their conduct. Bengel says: Non orasset Paul si absolute reprobati essent (Paul would not have prayed if they had been absolutely reprobate). Paul leaves God’ s problem to him and pours out his prayer for the Jews in accordance with his strong words in Rom 9:1-5.

Robertson: Rom 10:2 - A zeal for God

A zeal for God ( zēlon theou ).

Objective genitive like Phi 3:9, "through faith in Christ"(dia pisteōs Christou ).

Robertson: Rom 10:2 - But not according to knowledge

But not according to knowledge ( all' ou kat' epignōsin ).

They had knowledge of God and so were superior to the Gentiles in privilege (Rom 2:9-11), but they sought God in an external way by rules and rites and missed him (Rom 9:30-33). They became zealous for the letter and the form instead of for God himself.

Robertson: Rom 10:3 - Being ignorant of God’ s righteousness

Being ignorant of God’ s righteousness ( agnoountes tēn tou theou dikaiosunēn ).

A blunt thing to say, but true as Paul has shown in 2:1-3:20. They did not understand the God-kind of righteousness by faith (Rom 1:17). They misconceived it (Rom 2:4).

Robertson: Rom 10:3 - They did not subject themselves

They did not subject themselves ( ouch hupetagēsan ).

Second aorist passive indicative of hupotassō , common Koiné[28928]š verb, to put oneself under orders, to obey, here the passive in sense of the middle (Jam 4:7) like apekrithēn , I answered.

Robertson: Rom 10:4 - The end of the law

The end of the law ( telos nomou ).

Christ put a stop to the law as a means of salvation (Rom 6:14; Rom 9:31; Eph 2:15; Col 2:14) as in Luk 16:16. Christ is the goal or aim of the law (Gal 3:24). Christ is the fulfilment of the law (Mat 5:17; Rom 13:10; 1Ti 1:5). But here (Denney) Paul’ s main idea is that Christ ended the law as a method of salvation for "every one that believeth"whether Jew or Gentile. Christ wrote finis on law as a means of grace.

Robertson: Rom 10:5 - Thereby

Thereby ( en autēi ).

That is by or in "the righteousness that is from law."He stands or falls with it. The quotation is from Lev 18:5.

Vincent: Rom 10:1 - Brethren

Brethren

See on 1Jo 2:9. An expression of affectionate interest and indicating emotion.

Vincent: Rom 10:1 - My heart's desire

My heart's desire ( ἡ εὐδοκία τῆς ἐμῆς καρδίας )

More literally, the good will of my heart . See on Luk 2:14. Compare Phi 1:15; Phi 2:13; Eph 1:5, Eph 1:9; 2Th 1:11.

Vincent: Rom 10:1 - Prayer

Prayer ( δέησις )

See on Luk 5:33.

Vincent: Rom 10:1 - To God

To God ( πρός )

Implying communion. See on with God , Joh 1:1.

Vincent: Rom 10:1 - For Israel

For Israel

The best texts substitute αὐτῶν for them ; those described in the last three verses of ch. 9. Bengel remarks that Paul would not have prayed had they been utterly reprobate.

Vincent: Rom 10:1 - That they may be saved

That they may be saved ( εἰς σωτηρίαν )

Lit., unto (their) salvation .

Vincent: Rom 10:2 - I bear them record

I bear them record ( μαρτυρῶ )

Rev. witness . " He seems to be alluding to his conduct of former days, and to say, 'I know something of it, of that zeal'" (Godet).

Vincent: Rom 10:2 - Zeal of God

Zeal of God ( ζῆλον Θεοῦ )

Rev., zeal for God . Like the phrase " faith of Christ" for " faith in Christ" (Phi 3:9); compare Col 2:12; Eph 3:12; Joh 2:17, " the zeal of thine house," i.e., " for thy house."

Vincent: Rom 10:2 - Knowledge

Knowledge ( ἐπίγνωσιν )

Full or correct and vital knowledge. See on Rom 1:28; see on Rom 3:20.

Vincent: Rom 10:3 - God's righteousness

God's righteousness

That mentioned in Rom 9:30. Compare Phi 3:9; Rom 1:16, Rom 1:17; Rom 3:20-22.

Vincent: Rom 10:3 - To establish

To establish ( στῆσαι )

Or set up , indicating their pride in their endeavor. They would erect a righteousness of their own as a monument to their own glory and not to God's.

Vincent: Rom 10:4 - The end of the law

The end of the law ( τέλος νόμου )

First in the sentence as the emphatic point of thought. Expositors differ as to the sense. 1. The aim . Either that the intent of the law was to make men righteous, which was accomplished in Christ, or that the law led to Him as a pedagogue (Gal 3:24). 2. The fulfillment , as Mat 5:17. 3. The termination . To believers in Christ the law has no longer legislative authority to say, " Do this and live; do this or die" (Morison). The last is preferable. Paul is discussing two materially exclusive systems, the one based on doing , the other on believing . The system of faith, represented by Christ, brings to an end and excludes the system of law; and the Jews, in holding by the system of law, fail of the righteousness which is by faith. Compare Gal 2:16; Gal 3:2-14.

Vincent: Rom 10:5 - Describeth the righteousness - that

Describeth the righteousness - that ( γράφει τὴν δικαιοσύνην - ὅτι )

The best texts transfer ὅτι that , and read γράφει ὅτι , etc. Moses writeth that the man , etc. See Lev 18:5.

Vincent: Rom 10:5 - Those things - by them

Those things - by them ( αὐτὰ - ἐν αὐτοῖς )

Omit those things , and read for ἐν αὐτοῖς by them , ἐν αὐτῇ by it , i.e., the righteousness which is of the law. The whole, as Rev., Moses writeth that the man that doeth the righteousness which is of the law shall live thereby .

Wesley: Rom 10:1 - My prayer to God is, that they may be saved

He would not have prayed for this, had they been absolutely reprobated.

Wesley: Rom 10:2 - They have a zeal, but not according to knowledge

They had zeal without knowledge; we have knowledge without zeal.

Wesley: Rom 10:3 - For they being ignorant of the righteousness of God

Of the method God has established for the justification of a sinner.

Wesley: Rom 10:3 - And seeking to establish their own righteousness

Their own method of acceptance with God.

Wesley: Rom 10:3 - Have not submitted to the righteousness of God

The way of justification which he hath fixed.

Wesley: Rom 10:4 - For Christ is the end of the law

The scope and aim of it. It is the very design of the law, to bring men to believe in Christ for justification and salvation. And he alone gives that pardon and life which the law shows the want of, but cannot give.

Wesley: Rom 10:4 - To every one

Whether Jew or gentile, treated of, Rom 10:11, &c.

Wesley: Rom 10:4 - That believeth

Treated of, Rom 10:5.

Wesley: Rom 10:5 - For Moses describeth the only righteousness which is attainable by the law, when he saith, The man who doeth these things shall live by them

that is, he that perfectly keeps all these precepts in every point, he alone may claim life and salvation by them. But this way of justification is impossible to any who have ever transgressed any one law in any point. Lev 18:5

JFB: Rom 10:1 - Brethren, my heart's desire

The word here expresses "entire complacency," that in which the heart would experience full satisfaction.

JFB: Rom 10:1 - and prayer

"supplication."

JFB: Rom 10:1 - to God for Israel

"for them" is the true reading; the subject being continued from the close of the preceding chapter.

JFB: Rom 10:1 - is, that they may be saved

"for their salvation." Having before poured forth the anguish of his soul at the general unbelief of his nation and its dreadful consequences (Rom 9:1-3), he here expresses in the most emphatic terms his desire and prayer for their salvation.

JFB: Rom 10:2 - For I bear them record

Or, "witness," as he well could from his own sad experience.

JFB: Rom 10:2 - that they have a zeal of

"for"

JFB: Rom 10:2 - God, but not according to knowledge

(Compare Act 22:3; Act 26:9-11; Gal 1:13-14). He alludes to this well-meaning of his people, notwithstanding their spiritual blindness, not certainly to excuse their rejection of Christ and rage against His saints, but as some ground of hope regarding them. (See 1Ti 1:13).

JFB: Rom 10:3 - For they being ignorant of God's righteousness

That is, for the justification of the guilty (see on Rom 1:17).

JFB: Rom 10:3 - and going about

"seeking"

JFB: Rom 10:3 - to establish their own righteousness, have not submitted themselves to the righteousness of God

The apostle views the general rejection of Christ by the nation as one act.

JFB: Rom 10:4 - For Christ is the end

The object or aim.

JFB: Rom 10:4 - of the law for

Justifying

JFB: Rom 10:4 - righteousness to every one that believeth

That is, contains within Himself all that the law demands for the justification of such as embrace Him, whether Jew or Gentile (Gal 3:24).

JFB: Rom 10:5-10 - For Moses describeth the righteousness which is of the law, That the man that doeth

"hath done"

JFB: Rom 10:5-10 - those things

Which it commands.

JFB: Rom 10:5-10 - shall live in them

(Lev 18:5). This is the one way of justification and life--by "the righteousness which is of (or, by our own obedience to) the law."

Clarke: Rom 10:1 - My heart’ s desire, etc.

My heart’ s desire, etc. - Though the apostle knew that the Jews were now in a state of rejection, yet he knew also that they were in this state through their own obstinacy, and that God was still waiting to be gracious, and consequently, that they might still repent and turn to him. Of his concern for their salvation he had already given ample proof, when he was willing to become a sacrifice for their welfare, see Rom 9:3.

Clarke: Rom 10:2 - They have a zeal of God

They have a zeal of God - They believe their law to have come immediately from God himself, and are jealous of its glory and excellence; they conscientiously observe its rites and ceremonies, but they do not consider the object and end of those rites; they sin more through ignorance than malice; and this pleads in their excuse. By this fine apology for them, the apostle prepares them for the harsher truths which he was about to deliver.

Clarke: Rom 10:3 - For - being ignorant of God’ s righteousness

For - being ignorant of God’ s righteousness - Not knowing God’ s method of saving sinners, which is the only proper and efficient method: and going about to establish their own righteousness - seeking to procure their salvation by means of their own contriving; they have not submitted - they have not bowed to the determinations of the Most High, relative to his mode of saving mankind, viz. through faith in Jesus Christ, as the only available sacrifice for sin - the end to which the law pointed.

Clarke: Rom 10:4 - For Christ is the end of the law

For Christ is the end of the law - Where the law ends, Christ begins. The law ends with representative sacrifices; Christ begins with the real offering. The law is our schoolmaster to lead us to Christ; it cannot save, but it leaves us at his door, where alone salvation is to be found. Christ as an atoning sacrifice for sin, was the grand object of the whole sacrificial code of Moses; his passion and death were the fulfillment of its great object and design. Separate this sacrificial death of Christ from the law, and the law has no meaning, for it is impossible that the blood of bulls and goats should take away sins: wherefore the Messiah is represented as saying, Sacrifice and observing thou didst not desire; burnt-offering and sin-offering thou hast not required; then said I, Lo, I come to do thy will; a body hast thou prepared me, Psa 40:6, Psa 40:7; Heb 10:4-10; which proves that God never designed that the sacrifices of the law should be considered the atonement for sin, but a type or representative of that atonement; and that The atonement was the sacrifice offered by Christ. Thus he was the End of the law, in respect to its sacrifices. And, as sacrifices were offered merely to procure pardon of sin, righteousness, or justification, Christ is the end of the law for this justification to every one that believeth on him, as dying for their offenses, and rising again for their justification, having made peace through the blood of his cross. Therefore every Jew who rejected Christ rejected salvation, and that very salvation which the law witnessed and required, and which could not be had but through Christ alone.

Clarke: Rom 10:5 - For Moses describeth the righteousness which is of the law

For Moses describeth the righteousness which is of the law - The place to which the apostle refers, seems to be Lev 18:5 : Ye shall therefore keep my statutes and my judgments; which if a man do, he shall live in them. These words seem to be spoken in answer to an objection which might be made by a Jew: "Did not Moses give us a law, the observance of which should secure our salvation?"Such a law Moses undoubtedly gave, and that law promises life to those who perform its precepts: but who can plead for life on this ground, who rejects that Christ who is the end of the law? No man ever did, nor ever can, fulfill that law, so as to merit salvation by the performance of it: for, as all have sinned and come short of the glory of God, they are all under the curse of the law, which says: Cursed is every one who continueth not in all the things that are written in the book of the law to do them, Deu 27:26; Gal 3:10; therefore by the deeds of this law none can be justified, because all are in a state of condemnation for transgressions already committed against it. If, therefore, there were not such a provision as is made by the death of Christ, no soul could be saved.

Calvin: Rom 10:1 - NO PHRASE

1. We here see with what solicitude the holy man obviated offenses; for in order to soften whatever sharpness there may have been in his manner of explaining the rejection of the Jews, he still testifies, as before, his goodwill towards them, and proves it by the effect; for their salvation was an object of concern to him before the Lord, and such a feeling arises only from genuine love. It may be at the same time that he was also induced by another reason to testify his love towards the nation from which he had sprung; for his doctrine would have never been received by the Jews had they thought that he was avowedly inimical to them; and his defection would have been also suspected by the Gentiles, for they would have thought, as we have said in the last chapter, that he became an apostate from the law through his hatred of men. ³¹⁹

Calvin: Rom 10:2 - For I bear to them a testimony, etc

2.For I bear to them a testimony, etc This was intended to secure credit to his love. There was indeed a just cause why he should regard them with compassion rather than hatred, since he perceived that they had fallen only through ignorance, and not through malignancy of mind, and especially as he saw that they were not led except by some regard for God to persecute the kingdom of Christ. Let us hence learn where our good intentions may guide us, if we yield to them. It is commonly thought a good and a very fit excuse, when he who is reproved pretends that he meant no harm. And this pretext is held good by many at this day, so that they apply not their minds to find out the truth of God, because they think that whatever they do amiss through ignorance, without any designed maliciousness, but with good intention, is excusable. But no one of us would excuse the Jews for having crucified Christ, for having cruelly raged against the Apostles, and for having attempted to destroy and extinguish the gospel; and yet they had the same defense as that in which we confidently glory. Away then with these vain evasions as to good intention; if we seek God sincerely, let us follow the way by which alone we can come to him. For it is better, as [Augustine] says, even to go limping in the right way than to run with all our might out of the way. If we would be really religious, let us remember that what Lactantius teaches is true, that true religion is alone that which is connected with the word of God. ³²⁰

And further, since we see that they perish, who with good intention wander in darkness, let us bear in mind, that we are worthy of thousand deaths, if after having been illuminated by God, we wander knowingly and willfully from the right way.

Calvin: Rom 10:3 - For being ignorant of the righteousness of God, etc

3.For being ignorant of the righteousness of God, etc See how they went astray through inconsiderate zeal! for they sought to set up a righteousness of their own; and this foolish confidence proceeded from their ignorance of God’s righteousness. Notice the contrast between the righteousness of God and that of men. We first see, that they are opposed to one another, as things wholly contrary, and cannot stand together. It hence follows, that God’s righteousness is subverted, as soon as men set up their own. And again, as there is a correspondence between the things contrasted, the righteousness of God is no doubt his gift; and in like manner, the righteousness of men is that which they derive from themselves, or believe that they bring before God. Then he who seeks to be justified through himself, submits not to God’s righteousness; for the first step towards obtaining the righteousness of God is to renounce our own righteousness: for why is it, that we seek righteousness from another, except that necessity constrains us?

We have already stated, in another place, how men put on the righteousness of God by faith, that is, when the righteousness of Christ is imputed to them. But Paul grievously dishonors the pride by which hypocrites are inflated, when they cover it with the specious mask of zeal; for he says, that all such, by shaking off as it were the yoke, are adverse to and rebel against the righteousness of God.

Calvin: Rom 10:4 - . For the end of the law is Christ, etc

4.. For the end of the law is Christ, etc The word completion, ³²¹ seems not to me unsuitable in this place; and [Erasmus] has rendered it perfection: but as the other reading is almost universally approved, and is not inappropriate, readers, for my part, may retain it.

The Apostle obviates here an objection which might have been made against him; for the Jews might have appeared to have kept the right way by depending on the righteousness of the law. It was necessary for him to disprove this false opinion; and this is what he does here. He shows that he is a false interpreter of the law, who seeks to be justified by his own works; because the law had been given for this end, — to lead us as by the hand to another righteousness: nay, whatever the law teaches, whatever it commands, whatever it promises, has always a reference to Christ as its main object; and hence all its parts ought to be applied to him. But this cannot be done, except we, being stripped of all righteousness, and confounded with the knowledge of our sin, seek gratuitous righteousness from him alone.

It hence follows, that the wicked abuse of the law was justly reprehended in the Jews, who absurdly made an obstacle of that which was to be their help: nay, it appears that they had shamefully mutilated the law of God; for they rejected its soul, and seized on the dead body of the letter. For though the law promises reward to those who observe its righteousness, it yet substitutes, after having proved all guilty, another righteousness in Christ, which is not attained by works, but is received by faith as a free gift. Thus the righteousness of faith, (as we have seen in the first chapter,) receives a testimony from the law. We have then here a remarkable passage, which proves that the law in all its parts had a reference to Christ; and hence no one can rightly understand it, who does not continually level at this mark.

Calvin: Rom 10:5 - For Moses, etc // For Moses describes, etc

5.For Moses, etc To render it evident how much at variance is the righteousness of faith and that of works, he now compares them; for by comparison the opposition between contrary things appears more clear. But he refers not now to the oracles of the Prophets, but to the testimony of Moses, and for this reason, — that the Jews might understand that the law was not given by Moses in order to detain them in a dependence on works, but, on the contrary, to lead them to Christ. He might have indeed referred to the Prophets as witnesses; but still this doubt must have remained, “How was it that the law prescribed another rule of righteousness?” He then removes this, and in the best manner, when by the teaching of the law itself he confirms the righteousness of faith.

But we ought to understand the reason why Paul harmonizes the law with faith, and yet sets the righteousness of one in opposition to that of the other: — The law has a twofold meaning; it sometimes includes the whole of what has been taught by Moses, and sometimes that part only which was peculiar to his ministration, which consisted of precepts, rewards, and punishments. But Moses had this common office — to teach the people the true rule of religion. Since it was so, it behooved him to preach repentance and faith; but faith is not taught, except by propounding promises of divine mercy, and those gratuitous: and thus it behooved him to be a preacher of the gospel; which office he faithfully performed, as it appears from many passages. In order to instruct the people in the doctrine of repentance, it was necessary for him to teach what manner of life was acceptable to God; and this he included in the precepts of the law. That he might also instill into the minds of the people the love of righteousness, and implant in them the hatred of iniquity, promises and threatening were added; which proposed rewards to the just, and denounced dreadful punishments on sinners. It was now the duty of the people to consider in how many ways they drew curses on themselves, and how far they were from deserving anything at God’s hands by their works, that being thus led to despair as to their own righteousness, they might flee to the haven of divine goodness, and so to Christ himself. This was the end or design of the Mosaic dispensation.

But as evangelic promises are only found scattered in the writings of Moses, and these also somewhat obscure, and as the precepts and rewards, allotted to the observers of the law, frequently occur, it rightly appertained to Moses as his own and peculiar office, to teach what is the real righteousness of works, and then to show what remuneration awaits the observance of it, and what punishment awaits those who come short of it. For this reason Moses is by John compared with Christ, when it is said,

“That the law was given by Moses, but that grace
and truth came by Christ.” (Joh 1:17.)

And whenever the word law is thus strictly taken, Moses is by implication opposed to Christ: and then we must consider what the law contains, as separate from the gospel. Hence what is said here of the righteousness of the law, must be applied, not to the whole office of Moses, but to that part which was in a manner peculiarly committed to him. I come now to the words.

For Moses describes, etc Paul has γράφει writes; which is used for a verb which means to describe, by taking away a part of it [ἐπιγράφει.] The passage is taken from Lev 18:5, where the Lord promises eternal life to those who would keep his law; for in this sense, as you see, Paul has taken the passage, and not only of temporal life, as some think. Paul indeed thus reasons, — “Since no man can attain the righteousness prescribed in the law, except he fulfills strictly every part of it, and since of this perfection all men have always come far short, it is in vain for any one to strive in this way for salvation: Israel then were very foolish, who expected to attain the righteousness of the law, from which we are all excluded.” See how from the promise itself he proves, that it can avail us nothing, and for this reason, because the condition is impossible. What a futile device it is then to allege legal promises, in order to establish the righteousness of the law! For with these an unavoidable curse comes to us; so far is it, that salvation should thence proceed. The more detestable on this account is the stupidity of the Papists, who think it enough to prove merits by adducing bare promises. “It is not in vain,” they say, “that God has promised life to his servants.” But at the same time they see not that it has been promised, in order that a consciousness of their own transgressions may strike all with the fear of death, and that being thus constrained by their own deficiency, they may learn to flee to Christ.

Defender: Rom 10:1 - heart's desire

God has promised to give each of us, if one is sincere and in line with God's revealed will, the "desires of thine heart" (Psa 37:4), and the heart's desire of Paul will indeed be fulfilled, for one day soon "all Israel shall be saved" (Rom 11:26)."

Defender: Rom 10:2 - zeal of God

Paul himself, as "an Hebrew of the Hebrews" (Phi 3:5) had formerly been exactly like this, zealous "to do many things contrary to the name of Jesus" (Act 26:9)."

Defender: Rom 10:5 - shall live by them

Paul refers here to Lev 18:5. If one could keep the law in its entirety, he would be acceptable to God, but the law must be taken in whole or not at all. Breaking any part of it comes short of God's standard (Gal 3:12; Rom 3:23; Jam 2:10). Only Christ fulfilled it (Mat 5:17)."

TSK: Rom 10:1 - my heart’ s

my heart’ s : Rom 9:1-3; Exo 32:10,Exo 32:13; 1Sa 12:23, 1Sa 15:11, 1Sa 15:35, 1Sa 16:1; Jer 17:16, Jer 18:20; Luk 13:34; Joh 5:34; 1Co 9:20-22

TSK: Rom 10:2 - I bear them // that they // but not

I bear them : By this fine apology for the Jews, the Apostle prepares them for the harsher truths which he was about to deliver. 2Co 8:3; Gal 4:15; Col 4:13

that they : 2Ki 10:16; Joh 16:2; Act 21:20,Act 21:28, Act 22:3, Act 22:22, Act 26:9, Act 26:10; Gal 1:14, Gal 4:17, Gal 4:18; Phi 3:6

but not : Rom 10:3, Rom 9:31, Rom 9:32; Psa 14:4; Pro 19:2; Isa 27:1; 2Co 4:4, 2Co 4:6; Phi 1:9

TSK: Rom 10:3 - God’ s righteousness // to establish // submitted

God’ s righteousness : ""God’ s method of justification,""says Abp. Newcome: God’ s method of saving sinners. Rom 1:17, Rom 3:22, Rom 3:26, Rom 5:19, Rom 9:30; Psa 71:15, Psa 71:16, Psa 71:19; Isa 51:6, Isa 51:8, Isa 56:1; Jer 23:5, Jer 23:6; Dan 9:24; Joh 16:9, Joh 16:10; 2Co 5:21; 2Pe 1:1

to establish : Rom 9:31, Rom 9:32; Isa 57:12, Isa 64:6; Luk 10:29, Luk 16:15, Luk 18:9-12; Gal 5:3, Gal 5:4; Phi 3:9; Rev 3:17, Rev 3:18

submitted : Lev 26:41; Neh 9:33; Job 33:27; Lam 3:22; Dan 9:6-9; Luk 15:17-21

TSK: Rom 10:4 - Christ // the end

Christ : Rom 3:25-31, Rom 8:3, Rom 8:4; Isa 53:11; Mat 3:15, Mat 5:17, Mat 5:18; Joh 1:17; Act 13:38, Act 13:39; 1Co 1:30; Gal 3:24; Col 2:10,Col 2:17; Heb 9:7-14, Heb 10:8-12, Heb 10:14

the end : τελος [Strong’ s G5056], the object, scope, or final cause; the end proposed and intended. In this sense Eisner observes that τελος [Strong’ s G5056] is used by Arrian.

TSK: Rom 10:5 - That the man

That the man : Lev 18:5; Neh 9:29; Eze 20:11, Eze 20:13, Eze 20:21; Luk 10:27, Luk 10:28; Gal 3:12

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

Poole: Rom 10:1 - That they might be saved

Rom 10:1-3 Paul’ s prayer for Israel, who were misled by blind zeal.

Rom 10:4-10 The difference between justification by the law and by

faith explained from Scripture.

Rom 10:11-13 Salvation open to all that believe, both Jews and Gentiles.

Rom 10:14-18 The necessity of preaching to the Gentiles inferred.

Rom 10:19,20 God’ s acceptance of the Gentiles known before to the Jews,

Rom 10:21 as also their own refusal of his offered mercy.

The apostle begins this chapter with another prolepsis, or rhetorical insinuation, professing his unfeigned love of his nation, and his hearty desire of their salvation: q.d. As before, (c.g.) so now again I declare openly, (O ye Christian Jews, my brethren), that whatever the generality of the Jews do think of me, as if I hated them, or were their enemy; yet there is none more passionately and tenderly affected to them than I am: and from hence it is, that I do so heartily desire and pray to God, for all that people, that they might be saved.

That they might be saved that they may obtain eternal salvation, and escape that deluge of wrath aud destruction that hangs over their heads.

Poole: Rom 10:2 - For I bear them record // that they have a zeal of God // But not according to knowledge

For I bear them record i.e. I must testify this of them, or of many of them,

that they have a zeal of God that they have a fervent desire to maintain the law of God, with all the Mosaical rites and ceremonies, as thinking thereby to promote the glory of God.

But not according to knowledge i.e. true and right knowledge. Though it be a warm, yet it is a blind zeal. They know not the will of God, or what that righteousness is which he will accept. They know not for what end the law and worship of God, under the Old Testament, was instituted. They knew not that Christ, in, and by whom, that law is fulfilled.

Poole: Rom 10:3 - They being ignorant of God’ s righteousness // Going about to establish their own righteousness // Have not submitted themselves to the righteousness of God

They being ignorant of God’ s righteousness: here he shows more particularly what knowledge the Jews wanted. They knew not the righteousness of God; of which see Rom 1:17 , with the notes there. This was abundantly manifested, being witnessed by the law and the prophets, Rom 3:21 ; and a thing very needful to be known, as being that wherein man’ s happiness consisted; but they were ignorant of it.

Going about to establish their own righteousness their personal and inherent righteousness, a home-made righteousness, which is of their own spinning; this they designed to set up in the room of God’ s righteousness.

Have not submitted themselves to the righteousness of God this notes the pride that accompanied their ignorance, and that is in the hearts of men by nature. They will not go abroad for that which they think they have, or may have, at home. They will not be beholden to another for that which they suppose they have in themselves. They have righteousness enough of their own working; and therefore they reject and withdraw themselves from that which is of God’ s appointing.

Poole: Rom 10:4

He proves that the Jews were ignorant of the righteousness of God, because they were ignorant of Christ, the true

end of the law Christ is the end of the law: q. d. The law was given for this end, that sinners being thereby brought to the knowledge of their sins, and their lost and damned estate, by reason thereof, should fly to Christ and his righteousness for refuge; see Gal 3:19,24 . Or else: Christ is the end of the law; i.e. the perfection and consummation thereof. The word is taken in this sense, 1Ti 1:5 . He perfected the ceremonial law, as being the substance whereof all the ceremonies of the law were shadows; they all referred to him as their scope and end. He perfected also the moral law, partly by his active obedience, fulfilling all the righteousness thereof, partly by his passive obedience, bearing the curse and punishment of the law, which was due to us. Whatever the law required that we should do or suffer, he hath perfected it on our behalf: see Rom 8:4 .

Poole: Rom 10:5

In this and the following verses, he shows the great difference that is between the righteousness of the law and the righteousness of faith; and this difference is taught us in the books of Moses himself. As for the righteousness of the law, that is plainly described by Moses, Lev 18:5 ; and it tells us expressly: That the man who doth personally, perfectly, and constantly observe and do whatsoever the law requires, shall be rewarded with eternal life: see Rom 2:13 , and the notes there. And on the contrary, it implies thus much: That whoso fails, or falls short, shall incur death and damnation. This also it declares in other places, Deu 27:26 Gal 3:10 . This is a hard saying; who can hear it? It shuts us all out of heaven, it turns us into hell, it lays upon us impossible conditions. Let us hearken therefore to the righteousness of faith; of which in the next, . see Rom 10:5

PBC: Rom 10:1 - Brethren // Israel

" Brethren"

Notice that immediately Paul makes a distinction between the Brethren and those whom he wishes to discuss.

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" Israel"

Those who are the subject of discussion are named Israel.

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PBC: Rom 10:2 - zeal of God

" zeal of God"

They have a zeal of God, but it is not a proper one.

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PBC: Rom 10:3 - For they being ignorant of God’s righteousness

" For they being ignorant of God’s righteousness"

It is a zeal which manifests willful ignorance of the imputed righteousness of Christ.

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PBC: Rom 10:4 - end of the law

" end of the law"

Christ is the end of the law to the Brethren who are knowledgeable of Him and believe in Him. But those named Israel, who have a zeal of God, are zealously seeking to establish their own righteousness by following Mosaic law.

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PBC: Rom 10:5

The righteousness of the law speaks on this manner, that the man which does the things prescribed by the law shall live by the things of the law. Or if spoken in the negative, the righteousness of the law speaks on this wise, that the man which keeps not the law shall die by the law. By the righteousness which is by the law the heart says I shall keep the law and my righteousness shall cause my ascendance to heaven. Or it says in the heart I by my righteous keeping of the law shall transcend death.

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Haydock: Rom 10:1 - Is for them

Is for them. That is, for Israel, or the Israelites, named before. (Witham) ---

After having siad that the greatest part of Israel was cast off by the Almighty, the apostle, to shew that he meant not to insult or provoke them, here testifies that he sympathizes in their misery, and with groans prays in their behalf to the Lord, that he would vouchsafe to grant them understanding, and open their eyes to the truth. Thus, though tenderly affected towards his countrymen, still the could not dissemble the truth, or flatter them in their incredulity, and hardness of heart. (Calmet)

Haydock: Rom 10:2 - According to knowledge

According to knowledge, &c. The Jews ran with ardour in the paths of the law, but saw not whither they were going; they followed the law, but did not know whither it conducted them. (Calmet)

Haydock: Rom 10:3 - The justice of God // Seeking to establish their own

The justice of God. That is, the justice which God giveth us through Christ; as, on the other hand, the Jews' own justice is that which the pretended to by their own strength, or by the observance of the law, without faith in Christ. (Challoner) ---

Seeking to establish their own. That is, for justice, or to be justified by their works, or the works of their written law. (Witham)

Haydock: Rom 10:5-7 - Moses

Moses (Leviticus xviii. 12.) wrote that the justice which is of the law....shall live by it. That is, shall have the recompense of along temporal life, or even an everlasting life, by joining a faith in Christ their Redeemer, that was to come. But the justice which is of faith, speaketh thus, that is, Moses speaketh thus of it, (Deuteronomy xxx.) say not in thy heart, who shall ascend into heaven? &c. the apostle gives us the spiritual sense of the words, by adding, to bring Christ down, &c. The sense is, that it is now fulfilled in the new law, when Christ is come from heaven by his incarnation, and is also again risen from the abyss by his resurrection: and therefore,

Gill: Rom 10:1 - Brethren, my heart's desire // prayer to God for Israel was, that they might be saved

Brethren, my heart's desire,.... The apostle having suggested, that a few of the Jews only should be called and saved; that the far greater part should be rejected; that the Israelites who sought for righteousness did not attain it when the Gentiles did, but stumbled and fell at Christ, and would be ashamed and confounded; and knowing the prejudices of that people against him, therefore lest what he had said, or should say upon this subject, should be thought to arise from hatred and ill will to them, he judged it proper, as before, to express his trouble and sorrow on their account; so now his great love and affection to them, and which he signifies by calling them "brethren": for not the Roman believers are here addressed, as if he was telling them how much he loved his own nation; but either the Jews in general, whom he looked upon and loved as his brethren, according to the flesh; and whatever they thought of him, he considered them in such a relation to him, which obliged him to a concern for their good and welfare; or rather the believing Jews, that were members of the church at Rome, whom, besides using the common style of the Jewish nation, who were wont to call all of their country brethren, he could speak to, as being such in a spiritual relation, being children of the same father, partakers of the same grace and privileges, and heirs of the same glory. Now he declares to these persons, that the "desire of his heart" was towards Israel, he bore a good will to them, his mind was well disposed and affected towards them, he had a cordial, sincere, and hearty respect for them; and so far was he from being their enemy, that he continually bore them upon his mind at the throne of grace: and his

prayer to God for Israel was, that they might be saved; not only that they might be saved in a temporal sense, from these grievous calamities and sore judgments he saw were coming upon them, which he had reason to believe would issue in the destruction of them, as a nation and church; but that they might be spiritually converted, turned from their evil ways, and brought to believe in Christ, whom they had despised and rejected, and so be saved in the Lord with an everlasting salvation: this he might desire not only from a natural affection for them, but as a minister of the Gospel, who cannot but wish that all that hear him might be converted and saved; and as a believer in Christ he might pray for this in submission to the will of God; and especially as he knew there was a seed, a remnant according to the election of grace, at that present time among them, that should be saved, though the larger number of them were cast off. The Alexandrian copy, and some others, read "for them", instead of "for Israel"; not naming them, being easily understood; and so the Vulgate Latin and Syriac versions.

Gill: Rom 10:2 - For I bear them record, that they have a zeal of God // but not according to knowledge

For I bear them record, that they have a zeal of God,.... A zeal for God; for the being and unity of God, against the polytheism and idolatry of the Gentiles; for the word of God, the writings of the Old Testament, of which they were zealous defenders and preservers, and which they diligently read and heard explained, and whereby they thought to obtain eternal life; for the law of God, moral and ceremonial, especially for the rituals of the Mosaic economy; for the service and worship of God, they spared no pains, but compassed sea and land to bring in proselytes to their religion; all which the apostle could testify from his own knowledge, and by his own experience, who had been as great a zealot as any of them all. But now whilst the apostle is expressing his strong affection for this people, he is careful to act the faithful part to them, and points out their mistakes, and shows them their faults; which he does in this and the following verse, by observing, that they had a zeal of God indeed,

but not according to knowledge: it was not well regulated, it proceeded on mistaken principles, and moved in a wrong way, in persecuting the church of God, in doing things contrary to the name of Christ, in putting to death his ministers and members, thinking that hereby they did God good service; which arose from their ignorance of their Father, and of the Son: though they had a zeal of God, they knew neither God nor Christ aright; they did not know God in Christ, nor Jesus to be the true Messiah; they understood neither law nor Gospel truly, and fancied the Gospel was contrary to the law, and an enemy to it; and therefore in their great zeal opposed it, and the professors of it; they were zealous of the law, and of doing the commands of it, but knew not the true nature, use, and end of the law; as appears by what follows.

Gill: Rom 10:3 - For they being ignorant of God's righteousness // going about to establish their own righteousness // have not submitted themselves to the righteousness of God

For they being ignorant of God's righteousness,.... Either of the righteousness of God revealed in the Gospel, which is no other than the righteousness of Christ, and which they knew nothing of, the whole Gospel being a sealed book, and wholly hidden from them; or of the righteousness of God required in the law, they imagining that only an external conformity to the commands of the law, was all that was necessary to attain to a justifying righteousness by it, not knowing the spirituality of it, and that it required conformity of heart and nature, as well as life and conversation; or rather of the attribute of God's righteousness, the strictness of his justice, the purity and holiness of his nature: for though they knew that he was holy, just, and righteous, yet did not think he was so strict as to insist upon every punctilio, and to take notice of every little default and defect in obedience; and especially that he had any regard to the heart and the thoughts of it, and required perfect purity there or that he would accept of nothing less than an absolutely perfect and complete righteousness; nor justify any without full satisfaction to his justice: hence they were

going about to establish their own righteousness; which they would never have done, had they known the righteousness of God, in either of the above senses; the Alexandrian copy, and some others, omit the word "righteousness", and only read, "their own", leaving it to be understood, and which is easily done; and so reads the Vulgate Latin version: by "their own righteousness", as opposed to God's, is meant the righteousness of works, their obedience to the law, an outward conformity to it, an observance of the rituals of it, and a little negative holiness. This they endeavoured to "establish" or "make to stand" in the sight of God, as their justifying righteousness, which is all one as setting chaff and stubble, briers and thorns, to a consuming fire; as the attempt expresses madness in them, the phrase suggests weakness in their righteousness, which they would fain make to stand, but could not, it being like a spider's web before the besom, or like a dead carcass, which men would set upon its feet to stand alone, but it cannot; than which nothing can be a greater instance of egregious folly: their "going about" or "seeking" to do this, shows their ignorant zeal, and the toil, the pains, the labour they used to effect it, but all in vain, and to no purpose; as appears by their hearing, reading, fasting, praying, giving alms to the poor, and tithes of all they possessed; all which they were very careful and studious of, and especially to have them done in the sight of men: and so it was that they

have not submitted themselves to the righteousness of God; that is, the righteousness of Christ, so called, because approved and accepted of by God, imputed by him to his people, and given them by him as a free gift, and which only justifies in his sight; and because it is wrought by Christ, who is truly and properly God, and revealed and applied by the Spirit of God. This the Jews submitted not to, because they had no true humble sense of themselves as sinners, nor did they care to acknowledge themselves as such; which submission to Christ's righteousness requires and necessarily involves in it; no man will ever be subject to it, till he is made sensible of the exceeding sinfulness of sin, and brought to an humble acknowledgment of it; the Spirit of God first convinces of sin and then of righteousness; and because they had an overweening opinion of their own righteousness, which they trusted to, and depended upon, imagining it to be blameless, and to contain all that the law required, and therefore they stood in no need of any other; and as for the righteousness of Christ they had it in contempt, their carnal minds being enmity to him, were not subject to his righteousness, nor could they, nor can any be, without the powerful efficacious grace of God, making them willing in the day of his power. This phrase denotes the rebellion of their wills, against Christ and his righteousness, they acting as rebellious subjects against their sovereign prince.

Gill: Rom 10:4 - For Christ is the end of the law // for righteousness // to everyone that believes

For Christ is the end of the law,.... The apostle here observes that to them which had they known, would have regulated their zeal, removed their ignorance and set them right, in that which they stumbled at, and fell. By the "law" here, is not meant the ceremonial law, of which, indeed, they were all very zealous, and of which Christ also was the end in many respects; he was the final cause of it, or that for the sake of which it was; it had not been given had it not been for him; all its institutions, ordinances, and sacrifices, were on his account: they were all shadows of him, and he the body and substance of them; he was the end or mark and scope at which they all aimed; every type looked to him, and every offering directed the worshipper to him; he was the terminus of it, to whom it was to reach, and beyond whom it was not to go; it was a schoolmaster for instruction and direction until Christ came, and no longer. He was the fulfilling end of it, every thing in it had its accomplishment in him; and then lastly, he put an end to it, he disannulled it because of its after weakness and unprofitableness; he blotted out this hand writing of ordinances, and entirely abolished this law of commandments; but then Christ was not the end of this law for righteousness; Christ's obedience to it is no part of justifying righteousness, especially not to everyone that believes, not to the Gentiles who never were under any obligation to observe it: the moral law is here designed, and when Christ is said to be the end of it, the meaning is not that he was the end of its being given; for that was to be a rule of righteousness and life to men, and a ministration of death in case of disobedience: or that he was the scope of this law, though the Syriac version renders it סכה, "the scope" of the law is the Messiah, the mark at which it aimed, or which it directs persons to; for the law does not direct to Christ at all, in any way; it requires and insists upon a perfect righteousness, but gives not the least hint of the righteousness of Christ, nor does it in any form direct unto it; by it is the knowledge of sin, but no knowledge of a Saviour from sin; not the law, but the Gospel directs and encourages sensible sinners to believe in Christ and be saved; on the contrary, the law is a killing letter, and the ministration of condemnation and death; but Christ is either the consuming or consummating, the destroying or fulfilling end of the law. He is the destroying end of the law, not as to the nature, being, matter and substance of it, which is invariable and eternal, and is not, and cannot be made void by the doctrine of faith; nor as to the true use of it; but as a covenant of works, as to the ministry of it by Moses, and as to its curse and condemnation. Though I rather think the latter is here meant, namely, that Christ is the fulfilling end of the law, since it is added,

for righteousness: for the bringing in an everlasting righteousness; a righteousness justifying in the sight of God; a righteousness sinners wanted, and could not obtain of themselves, and could never be obtained but by a perfect fulfilling of the law: this Christ has done partly by the conformity of his nature, being exactly like that, and what it requires holy, just, and good; and partly by perfect obedience of his life to all its precepts; and also by suffering the penalty of it, death, in the room and stead of all his people; and so the whole righteousness of the law is fulfilled by him, and he becomes the end of it, for a justifying righteousness before God,

to everyone that believes: not to him that works for life, and in order to obtain a righteousness of his own; nor to the Jew only, but also to the Gentile, even to everyone, be who he will, that has faith in Christ; not that faith is either the matter, cause, or condition of righteousness, but this righteousness is only revealed unto, and received by the believer, and can only be pleaded by him, as his justifying righteousness. Moreover, this phrase is descriptive of the persons to whom Christ is the end of the law for righteousness, and suggests that for whomsoever he has fulfilled the law, in order to bring in for them a justifying righteousness, faith in consequence is given to them, to receive and embrace it, and enjoy all the comfort and privileges of it.

Gill: Rom 10:5 - For. Moses describeth the righteousness which is of the law // that the man which doth those things, shall live by them

For. Moses describeth the righteousness which is of the law,.... In this, and some following verses, an account is given of the two righteousnesses before mentioned, called their own and the righteousness of God; and that chiefly in the words of Moses, which is wisely done by the apostle, he and his writings being in great esteem among the Jews. The description he gives of the righteousness of the law, that is, righteousness which the law requires, and is done in obedience to its commands, is,

that the man which doth those things, shall live by them, or "in them"; and which is to be seen in Lev 18:5, "ye shall therefore keep my statutes and my judgments, which if a man do, he shall live in them"; from whence it appears, that by "those things" a man is to do, are meant the statutes and judgments of God, not the ordinances of the ceremonial, but the precepts of the moral law; and that the righteousness of the law lies in "doing" and keeping those statutes, not merely externally, but internally, with all the heart, and soul, and strength; the law requires love to God, fear of him, and faith in him, and an inward disposition of the mind towards him, and a conformity of heart and nature to his law, as well as outward obedience; and all this is to be done perfectly and completely in every punctilio the law requires, otherwise no life is to be expected, nor any righteousness to be had by it. The Jewish writers understand the life promised by the law, to be eternal life. The two Targums of Onkelos and Jonathan ben Uzziel paraphrase the words thus, "he shall live in them", בחיי עלמא, "in eternal life"; in like manner Jarchi explains them, "he shall live", לעולם הבא, "in the world to come"; to which agrees the note of R. Aben Ezra, who interprets it of lie in both worlds; he says the statutes of the law are life to them that do them in both worlds, for if a man understands the secret of them, he shall live for ever, and shall never die. The life which the law promised to Adam in his state of perfection, who was the only mere man that ever was capable of perfectly fulfilling it, was the continuance of the happy life he enjoyed; the life it promised to the Israelites, at the renewing of it on Mount Sinai, was a long and prosperous life in the land of Canaan; as for the promise of eternal life, that was made before the world began, in the covenant of grace, and is a peculiar promise and blessing of that covenant, is an entire gift of God's grace, and never was designed to be enjoyed through men's obedience to the law of works, but through the righteousness and death of Christ, who is the fulfilling end of the law: hence it appears, that as the righteousness of the law is a righteousness of works done by men, it cannot be the righteousness God imputes, for that is without works, and by which a man can be justified before God; and since the law requires internal and perfect obedience to it, it is certain that it cannot be yielded by fallen creatures; hence it follows, that there can be no life, and so no righteousness by it, the consequence of which, when observed by sinful men, horror, terror, and gloomy despair; the very reverse of which is the language of the righteousness of faith.