Chú giải Kinh Thánh

Romans 10:3

For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not, etc. The grand mistake of the Jews was about the method of justification. Ignorance on this point implied ignorance of the character of God, of the requirements of the law, and of themselves. It was, therefore, and is, and must ever continue to be a vital point. Those who err essentially here, err fatally; and those who are right here, cannot be wrong as to other necessary truths. Their own righteousness, τὴν ἰδίαν δικαιοσύνηn, which Theophylact correctly interprets, τὴν ἐξ ἔργων ἰδίων καὶ πόνων κατορθουμένην. The phrase righteousness of God, admits here, as in other parts of the epistle, of various interpretations.

1. It may mean the divine holiness or general moral perfection of God. In this way the passage would mean, ‘Being ignorant of the perfections or holiness of God, and, of course, of the extent of his demands, and going about to establish their own excellence, etc.’ This gives a good sense, but it is not consistent with the use of the expression righteousness of God, in other similar passages, as Romans 1:17; Romans 3:21, etc. And, secondly, it requires the phrase to be taken in two different senses in the same verse; for the last clause, ‘have not submitted themselves to the righteousness of God,’ cannot mean, ‘They have not submitted to the divine holiness.’

2. The term may mean that righteousness of which God is the author, that which he approves and accepts. This interpretation is, in this case, peculiarly appropriate, from the opposition of the two expressions, righteousness of God and their own righteousness. ‘Being ignorant of that righteousness which God has provided, and which he bestows, and endeavoring to establish their own, they refused to accept of his.’ The sense here is perfectly good, and the interpretation may be carried through the verse, being applicable to the last clause as well as to the others. A comparison of this passage with Philippians 3:9, “Not having my own righteousness, but the righteousness which is of God,” is also in favor of this interpretation. For there the phrase the righteousness which is of God, can only mean that which he gives, and with this phrase the expression the righteousness of God, in this verse, seems to be synonymous.‹56›

3. Thirdly, Some interpreters take righteousness in the sense of justification, “justification of God” being taken as equivalent to ‘God’s method of justification.’ Being ignorant of God’s method of justification, and going about to establish their own, they have not submitted themselves to the method which he has proposed.’ The cause of the rejection of the Jews was the rejection of the method of salvation through a crucified Redeemer, and their persisting in confiding in their own merits and advantages as the ground of their acceptance with God.

Although this is the meaning of the passage, it is not the sense of the words. Righteousness does not signify justification. It is that on which the sentence of justification is founded. Those who have righteousness, either personal and inherent, or imputed, are justified. As we have no righteousness of our own, nothing that we have done or experienced, nothing personal or subjective, that can answer the demands of the law, we can be justified only through the righteousness of God, imputed to us and received by faith.

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4. For Christ is the end--the object or aim.

of the law for--justifying

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

(Ga 3:24).

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 people from Christ unless they believe on him, faith in him is implied where the word occurs in this connection.

Is the end of the law - The word translated "end" means what 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 favor and eternal life. The same end is now accomplished by faith in Christ. The great design 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 with God.

To every ... - See the note at Romans 1:17.

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, Psalm 40:6, Psalm 40:7; Hebrews 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.

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 "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.

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 Galatians 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, 1 Timothy 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 Romans 8:4.

Verse 4. - For Christ is the end of Law unto righteousness to every one that believeth. The word "end" (τέλος) might in itself mean

(1) termination,

(2) fulfilment,

(3) aim or purpose,

which is the evident meaning of the word in 1 Timothy 1:5 and 1 Peter 1:9. This last seems best to suit the line of thought in this place. The Jews evinced ignorance, i.e. of the real meaning and purpose of Law, in resting on it for justification. This is St. Paul's constant position in speaking of the office of Law - that it could not and was never meant to justify, but rather to convince of sin; to establish the need of, and excite a craving for, redemption; and so prepare men to appreciate and accept the righteousness of God in Christ which was its τέλος (see especially ch. 7; and cf. Galatians 3:24, Ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Ξριστὸν Ἵνα ἐκ πίστως δικαιωθῶμεν). Νόμος being here anarthrous, we translate it according to the rule observed in this Commentary. The apostle has, indeed, in view the Mosaic Law; but it is the principle of law, as such, that he is speaking cf. He next proceeds, as elsewhere throughout the Epistle, to quote from the Old Testament in illustration of the contrast between the two principles of justification, and this with the intention of showing that even in the Pentateuch that of justification by faith was intimated, and thus that it was all along the real τέλος of the Law. "Nam si prophetas suae sententiae testes citasset, haerebat tamen hic scrupulus, cum Lex aliam justitiae formam praescriberet. Hunc ergo optime discutit, quum ex ipsa Legis doctrina stabitit fidei justitiam" (Calvin).

(4) The end of the law.—“End,” in the proper sense of termination or conclusion. Christ is that which brings the functions of the Law to an end by superseding it. “The Law pursues a man until he takes refuge in Christ; then it says, Thou hast found thine asylum; I shall trouble thee no more, now thou art wise; now thou art safe.” (Bengel.)

For righteousness to every one that believeth.—So that every one who believes may obtain righteousness.