Study of ROMANS 10:1-6

Verse 1. Brethren. This expression seems intended particularly for the Jews, his ancient friends, fellow-worshippers, and kinsmen, but Who had embraced the Christian faith. It is an expression of tenderness and affection, denoting his deep interest in their welfare.

My heart's desire. The word "desire" (\~eudokia\~) means benevolence; and the expression, my heart's desire, means my earnest and sincere wish.

Prayer to God. He not only cherished this feeling, but he expressed it ill a desire to God. He had no desire that his kinsmen should be destroyed; no pleasure in the appalling doctrine which he had been defending. He still wished their welfare; and could still pray for them that they might return to God. Ministers have no pleasure in proclaiming the truth that men must be lost. Even when they declare the truths of the Bible that some will be lost; when they are constrained, by the unbelief and wickedness of men, to proclaim it of them, they still can sincerely say that they seek their salvation.

For Israel. For the Jewish nation.

That they might be saved. This clearly refers to salvation from the sin of unbelief, and the consequences of sin in hell. It does not refer to the temporal calamities which were coming upon them, but to preservation from the eternal anger of God. Comp. Romans 11:26; 1 Timothy 2:4. The reasons why the apostle commences this chapter in this tender manner are the following:

(1.) Because he had stated and defended one of the most offensive doctrines that could be preached to a Jew; and he was desirous to show them that it was not from any want of affection for them, but that he was urged to it by the pressure of truth.

(2.) He was regarded by them as all apostate. He had abandoned them when bearing their commission, and while on his way to execute their favourite purposes, and had preached the doctrine which they had sent him to destroy. Comp. Acts 9. He had opposed them everywhere; had proclaimed their pride, self-righteousness, and crime, in crucifying their Messiah; had forsaken all that they valued--their pomp of worship, their city, and their temple; and had gone to other lands to bear the message of mercy to the nations that they despised. He was willing to show them that this proceeded from no want of affection for them, but that he still retained towards them the feelings of a Jew, and could give them credit for much that they valued themselves on, Romans 10:2.

(3.) He was aware of the deep and dreadful condemnation that was coming on them. In view of that he expressed his tender regard for their welfare, and his earnest prayer to God for their salvation. And we see here the proper feelings of a minister of the gospel when declaring the most terrible of the truths of the Bible. Paul was tender, affectionate, kind; convincing by cool argument, and not harshly denouncing; stating the appalling truth, and then pouring out his earnest desires to God that he would avert the impending doom. So should the awful doctrines of religion be preached by all the ambassadors of God.

Verse 2. For I bear them record. To bear record, means to be a witness; to give evidence. This, Paul was well qualified to do. He had been a Jew of the strictest order, (Acts 26:6;; Philippians 3:5,) and he well knew the extraordinary exertions which they put forth to obey the commands of the law.

A zeal of God. A zeal for God, Thus, John 2:17, "The zeal of thine house hath eaten me up;" An earnest desire for the honour of the sanctuary has wholly absorbed my attention. Comp. Psalms 69:9 Acts 21:20, "Thou seest, brother, how many thousands of Jews there are which believe, and they are all zealous of the law;" Acts 22:3, "And was zealous toward God as ye all are this day." Zeal for God here means passionate ardour in the things pertaining to God, or in the things of religion. In this they were doubtless, many of them, sincere; but sincerity does not of itself constitute true piety. John 16:2, The time cometh that whosoever killeth you will think that he, doeth God service." This would be an instance of extraordinary zeal, and in this they would be sincere; but persecution to death of apostles cannot be true religion. See also Matthew 23:15; Acts 26:9, "I thought that I ought to do," etc. So many persons suppose that, provided they are sincere and zealous, they must of course be accepted of God. But the zeal which is acceptable is that which aims at the glory of God, and which is founded on true benevolence to the universe; and which does not aim primarily to establish a system of self-righteousness, as did the Jew, or to build up our own sect, as many others do. We may remark here, that Paul was not insensible to what the Jews did, and was not unwilling to give them credit for it. A minister of the gospel should not be blind to the amiable qualities of men, or to their zeal; and should be willing to speak of it tenderly, even when he is proclaiming the doctrine of depravity, or denouncing the just judgments of God.

Not according to knowledge. Not an enlightened, discerning, and intelligent zeal. Not that which was founded on correct views of God and of religious truth. Such zeal is enthusiasm, and often becomes persecuting. Knowledge without zeal becomes cold, abstract, calculating, formal; and may be possessed by devils as well as men. It is the union of the two --the action of the man called forth to intense effort by just views of truth, and by rightfeeling--that constitutes true religion. This was the zeal of the Saviour and of the apostles.

{i} "zeal" Acts 21:20

Verse 3. For they being ignorant. The ignorance of the Jews was voluntary, and therefore criminal. The apostle does not affirm that they could not have known what the plan of God was; for he says, (Romans 10:18-21) that they had full opportunity of knowing. An attentive study of their own Scriptures would have led them to the true knowledge of the Messiah and his righteousness. See John 5:39. Comp. Isaiah 53, etc. Yet the fact that they were ignorant, though not an excuse, is introduced here, doubtless, as a mild and mitigating circumstance that should take off the severity of what he might appear to them to be saying, 1 Timothy 1:13. "But I obtained mercy because I did it ignorantly, in unbelief." Luke 23:34, "Then said Jesus, Father, forgive them, for they know not what they do." Acts 7:60. Involuntary ignorance excuses from guilt; but ignorance produced by our sin or our indolence is no excuse for crime.

Of God's righteousness. Not of the personal holiness of God, but of God's plan of justifying men, or of declaring them righteous by faith in his Son. See Barnes "Acts 1:17". Here God's plan stands opposed to their efforts to make themselves righteous by their own works.

And seeking to establish, etc. Endeavouring to confirm or make valid their own righteousness; to render it such as to constitute a ground of justification before God; or to make good their own claims to eternal life by their merits. This stands opposed to the justification by grace, or to God's plan. And they must ever be opposed. This was the constant effort of the Jews; and in this they supposed they had succeeded. See Paul's experience in Philippians 3:4-6; Acts 26:5. Instances of their belief on this subject occur in all the gospels, where our Saviour combats their notions of their own righteousness. See particularly their views and evasions exposed in Matthew 23. Comp. Matthew 5:20, etc.; Matthew 6:2-5. It was this which mainly opposed the Lord Jesus and his apostles; and it is this confidence in their own righteousness which still stands in the way of the progress of the gospel among men.

Have not submitted themselves. Confident in their own righteousness, they have not yielded their hearts to a plan which requires them to come confessing that they have no merit, and to be saved by the merit of another. No obstacle to salvation by grace is so great as the self-righteousness of the sinner.

Righteousness of God. His plan or scheme of justifying men.

Verse 4. For Christ. This expression implies faith in Christ. This is the design of the discussion, to show that justification cannot be obtained by our own righteousness, but by faith in Christ. As no direct benefit results to men from Christ unless they believe on him, faith in him is implied where the word occurs in this connexion.

Is the end of the law. The word translated "end" means that which completes a thing, or renders it perfect; also the boundary, issue, or termination of anything, as the end of life, the result of a prophecy, etc., John 13:1; Luke 22:37. It also means the design or object which is had in view; the principal purpose for which it was undertaken. 1 Timothy 1:5, "The end of the commandment is charity;" the main design or purpose of the command is to produce love. 1 Peter 1:9, "The end of your faith, the salvation of your souls; "the main design or purpose of faith is to secure salvation. Romans 14:9, "To this end Christ both died," etc.; for this design or purpose. This is doubtless its meaning here. The main design or object which the perfect obedience of the law would accomplish, is accomplished by faith in Christ. That is, perfect obedience to the law would accomplish justification before God, secure his favour and eternal life. The same end is now accomplished by faith in Christ. The great desire of both is the same; and the same great end is finally gained. This was the subject of discussion between the apostle and the Jews; and this is all that is necessary to understand in the case. Some have supposed that the word end refers to the ceremonial law; that Christ fulfilled it, and brought it to an end. Others, that he perfectly fulfilled the moral law. And others, that the law in the end leads us to Christ, or that its design is to point us to him. all this is true, but not the truth taught in this passage. That is simple and plain, that by faith in Christ the same end is accomplished in regard to our justification, that would be by perfect obedience to the moral law.

For righteousness. Unto justification, or acceptance with God.

To every one that believeth. See Barnes "Romans 1:17".

{l} "end of the law" Hebrews 10:14.

Verse 5. For Moses describeth, etc. This is found in Leviticus 18:5, "Ye shall therefore keep my statutes and my judgments, which if a man do he shall live in them." This appeal is made to Moses, both in regard to the righteousness of the law and that of faith, in accordance with the usual manner of Paul to sustain all his positions by the Old Testament, and to show that he was introducing no new doctrine. He was only affirming that which had been long before taught in the writings of the Jews themselves. The word describeth is, literally, writes, (\~grafei\~) a word often used in this sense.

The righteousness, etc. The righteousness which a perfect obedience to the law of God would produce. That consisted in perfectly doing all that the law required.

The man which doeth these things. The man who shall perform or obey what was declared in the previous statutes. Moses here had reference to all the commandments which God had given, moral and ceremonial. And the doctrine of Moses is that which pertains to all laws, that he who shall render perfect and continued compliance with all the statutes made known, shall receive the reward which the law promises. This is a first principle of all law; for all law holds a man to be innocent, and, of course, entitled to whatever immunities and rewards it has to confer, until he is proved to be guilty. In this case, however, Moses did not affirm that in fact any one either had yielded or would yield perfect obedience to the law of God. The Scriptures elsewhere abundantly teach that it never has been done.

Doeth. Obeys, or yields obedience. So also Matthew 5:19, "Shall do and teach them;" Matthew 7:24,26. "Whosoever heareth these sayings--and doeth them;" Matthew 23:3; Mark 3:35; 6:20; Luke 6:46; 47; 49.

Shall live. Shall obtain felicity. Obedience shall render him happy, and entitled to the rewards of the obedient. Moses doubtless referred here to all the results which would follow obedience. The effect would be to produce happiness in this life and in the life to come. The principle on which happiness would be conferred, would be the same whether in this world or the next. The tendency and result of obedience would be to promote order, health, purity, benevolence; to advance the welfare of man, and the honour of God, and thus must confer happiness. The idea of happiness is often in the Scriptures represented by the word life. See Barnes "John 5:24". It is evident, moreover, that the Jews understood Moses here as referring to more than temporal blessings. The ancient Targum of Onkelos renders the passage in Leviticus thus --"The man who does these things shall live in them to eternal life." So the Arabic version is, "The retribution of him who works these things is that he shall live an eternal life."

By them. (\~en autoiv\~). In them. In their observance he shall find happiness. Not simply as a result, or reward, but the very act of obeying shall carry its own reward. This is the case with all true religion. This declaration of Moses is still true. If perfect obedience were rendered, it would, from the nature of the case, confer happiness and life as long as the obedience was rendered. God would not punish the innocent. But in this world it never has been rendered, except in the case of the Lord Jesus; and the consequence is, that the course of man has been attended with pain, sorrow, and death.

{m} "righteousness" Leviticus 18:5

Verse 6. But the righteousness which is of faith. It is observable here that Paul does not affirm that Moses describes anywhere the righteousness by faith, or the effect of the scheme of justification by faith. His object was different, to give the law and state its demands and rewards. Yet though he had not formally described the plan of justification by faith, yet he had used language which would fitly express that plan. The scheme of justification by faith is here personified as if it were living, and describing its own effects and nature. One describing it would say, Or the plan itself speaks in this manner. The words here quoted are taken from Deuteronomy 30:11-14. The original meaning of the passage is this: Moses near the end of his life, having given his commandments to the Israelites, exhorts them to obedience. To do this, he assures them that his commands are reasonable, plain, intelligible, and accessible. They did not require deep research, long journeys, or painful toil. There was no need of crossing seas, and going to other lands; of looking into the profound mysteries of the high heavens, or the deep abyss; but they were near them, had been plainly set before them, and were easily understood. To see the excellency of this characteristic of the Divine law, it may be observed, that, among the ancients, it was not uncommon for legislators and philosophers to travel to distant countries in pursuit of knowledge. They left their country, encountered dangers on the sea and land, to go to distant regions that had the reputation of wisdom. Egypt was peculiarly a land of such celebrity; and in subsequent times Pythagoras, and the principal philosophers of Greece, travelled into that country to converse with their priests, and to bear the fruits of their wisdom to benefit their native land. And it is not improbable that this had been done to some extent even in or before the time of Moses. Moses says that his precepts were to be obtained by no such painful and dangerous journeys. They were near them, plain, and intelligible. This is the general meaning of this passage. Moses dwells on the thought, and places it in a variety of forms by the questions, "Who shall go up to heaven for us," etc.; and Paul regards this as appropriately describing the language of Christian faith; but without affirming that Moses himself had any reference in the passage to the faith of the gospel.

On this wise. In this manner.

Say not in thine heart. The expression, to say in the heart, is the same as to think. Do not think, or suppose, that the doctrine is so difficult to be understood, that one must ascend to heaven in order to understand it.

Who shall ascend into heaven? This expression was used among the Jews, to denote any difficult undertaking. To say that it was high as heaven, or that it was necessary to ascend to heaven to understand it, was to express the highest difficulty. Thus Job 11:7, "Canst thou by searching find out God? It is high as heaven, what canst thou do?:" etc. Moses says it was not so with his doctrine. It was not impossible to be understood, but was plain and intelligible.

That is, to bring Christ, etc. Paul does not here affirm that it was the original design of Moses to affirm this of Christ. His words related to his own doctrine. Paul makes this use of the words, because

(1.) they appropriately expressed the language of faith.

(2.) If this might be affirmed of the doctrines of Moses, much more might it of the Christian religion. Religion had no such difficult work to do as to ascend to heaven to bring down a Messiah. That work was already accomplished when God gave his Son to become a man, and to die. To save man it was indeed indispensable that Christ should have come down from heaven, But the language of faith was that this had already been done. Probably the word Christ here includes all the benefits mentioned in Romans 10:4, as resulting from the work of Christ.