Romans 10:4-8 For Christ is the end of the law for righteousness to everyone who believes. For Moses writes that the man who practices the righteousness which is based on law shall live by that righteousness. But the righteousness based on faith speaks as follows: "DO NOT SAY IN YOUR HEART, 'WHO WILL ASCEND INTO HEAVEN?' (that is, to bring Christ down), or 'WHO WILL DESCEND INTO THE ABYSS?' (that is, to bring Christ up from the dead)." But what does it say? "THE WORD IS NEAR YOU, IN YOUR MOUTH AND IN YOUR HEART" that is, the word of faith which we are preaching, Before we move onto verse 5, it is vital to understand verse 4 more completely. The reason that verse 4 is important is because verse 5 begins with a conjunction and explains why verse 4 is true. The first word is τέλος telos (teh-lahs) and means end, fulfillment, or complete. The primary Greek understanding of this word is achievement. It can be used as what has been achieved or what will be achieved (desired outcome, goal), or even what is being achieved. But this word has other definitions and uses in the Greek language. This word also means execution of a resolve, to execute an order, or the person responsible for carrying out orders, and 10+ more specific definitions. This word is translated end, custom, outcome, or finished. So what is the meaning of verse 4? One can fit almost any of the possible definitions into this verse and it will be theologically plausible. Christ is the desired goal of the Law. Christ is the fulfillment of the Law. Christ is the termination of the Law. But what we know about Jesus in regards to the Law needs to be brought to light (Matthew 5:17-20; Galatians 3:23-27; Ephesians 2:15; Romans 6:14). So, what is the conclusion based upon Jesus purpose and the results of His life, death, and resurrection? The full understanding is specific. Jesus Christ came and fulfilled the Law on our behalf. When we are identified with Him, we are placed into Jesus and thus are granted His righteousness. His righteousness is not a solely based on the character of the triune God but specifically of the character, perfectness, and faithfulness of Jesus as a human (Romans 5:18-21). When we believe in Jesus, God now sees the Law fulfilled as if we were the ones who performed it (Philippians 3:9). Jesus fulfilled the law for righteousness and gives us His righteousness as a gift. This is why it is so important to not add one drop of human effort to the gift of God. The person that says believe in Jesus and is indicating that Jesus did not fulfill all the law on behalf of that person, that there is something left for that person to do to complete the righteousness of God. This is why we are not under the Law or any law. The unbeliever is still under the Law because he has rejected the righteousness of God and is relying on his own merit. He is seeking to have righteousness unto himself. The believe and..." person is designated as an unbeliever and is also under law, having rejected the fulfillment of the Law in Jesus Christ.
In verse 5-8, Paul explains why this is true and he is about to refer to the Hebrew Scriptures to prove his point. This section will contain quotes from the Pentateuch and will demonstrate that the Israelite should have known about the righteousness of God. The method of obtaining righteousness was not altered with the advent of Jesus Christ; Jesus was the fulfillment of those promises. First of all, Paul explains that righteousness based on law is found in the Old Testament. The translation is a little unusual in verse 5, and the NASB adds some interpretational value. Moses writes (about) the righteousness, (that which is) of the Law, the one having practiced, that man shall live by them. The term the one having practiced is an aorist active articular participle. As a participle, it is descriptive of a person who is a practicer of the Law. This indicates that a man has decided to obtain righteousness by means of the Law. It is descriptive of a person who lives by law to obtain righteousness. That person is bound to getting righteousness by the Law. It is very clear from the entire Bible that everyone is guilty and has fallen short of keeping the Law in any regard. This idea is repeated in Galatians 3:9-14. In Galatians, it is very clear that this statement is the antithesis to the righteousness by faith, just like it stands in opposition to righteousness by faith in Romans 10. This seems to be a quote from Leviticus 18:5 but it is not exact. The thought is clear that for a man to live he must keep the Law. It is normally at this point that a person questions if this was a method for salvation in the Hebrew Scriptures. The answer is yes. If a person kept the whole Law, without fail, he would live. Under the Old Testament economy, how many people kept the entire law without fail? One, Jesus Christ fulfilled the Law so that we would obtain righteousness by Him. If this truth was not evident in the Hebrew Scriptures, then Messianic hope would be pointless. In the Hebrew Scriptures, a person would have the Law and agree that it is good. He would understand that if he wanted to live he had to abide by the whole Law, then realize two seconds later he was a failure. It was at this point that the Jew should have realized that he could not have righteousness based upon law. It was mandated that he had to get righteousness based upon another, the One who would keep the whole Law. This is clear because the next sentence states, But the righteousness of faith speaks thusly. Therefore, the content of verse 5 should be easily seen as contrasting the righteousness of faith. Now we get into some seemingly strange statements. Verses 6 and 7 are taken from Deuteronomy 30. Paul is shifting slightly and will tie righteousness of faith and salvations together.
In Romans 10:2-4, Paul must first deal with justification. Why? Because Israel cannot call so as to be saved without first believing in the Messiah Jesus unto righteousness. In the Hebrew Scriptures, it was a vital understanding that YHWH first demanded belief. The promise was then made to Israel that if they call they would be heard and be saved. This was a problem in Israel's history because they became a nation of unbelievers, obstinate and seeking their own righteousness. Prior to reading this section, let us consider the nature of the other passages Paul uses in Romans 9:25-10:14. This section may be a challenge because, once again, we will see that to the Jew, the Israelite, it is very clear to see from where Paul was getting his information. The quotes that he uses in Romans 9:25-10:17 are not accidental and all of them have the same theme. As we read this section, think about end-times prophecy. Deuteronomy 29:22-30:14 The theme of this passage (Deuteronomy) is found in 29:22 the generations to come. In this text, there are some observations made about the land of Israel. 1. Plagues 2. Diseases 3. Burning waste 4. Land is unproductive (famine) 5. Like Sodom and Gomorrah Has this happened? Is this future to them but past to us? The reason why this occurred is because of the breaking of the covenant (verse 24-27). The breaking of the covenant did not get recorded until Jeremiah 30:31-32. I used to think that this was a declaration of them breaking the covenant. But after studying the minor prophets, it is clear in Haggai that they are still under the covenant (Haggai 1:9-11). When did they break the covenant (fully)? At the rejection of the Son. But when will the destruction occur? This can only be true during the Tribulation Period (Rev 8:7-8; 9:3-4). In Chapter 30, the plot changes to restoration: 1. All of Israel returns to the Land 2. Have mercy upon Israel (Administration of God) (cf Exodus 33:19; Romans 9:15) 3. Prosper (physical blessing) 4. Multiply (many children) 5. Circumcised heart (Jeremiah 31:33-34) Verses 11-14, then, are speaking in terms of this eschatological program. The lesson that Moses gave them was practical in that they were to choose correctly at that time, but in a future generation, it will be different. Verses 11-14 reflect verse 6. The commandment is in reference to the future generation. The hyperbole used
in 30:12-13 is likened to say who will teach us, where will we get the word of the Lord? In verse 14, it is in them. This is the just like verse 6 and Jeremiah 31. So, this section in Deuteronomy is about the final judgment and the final restoration of Israel, a preview of the New Covenant where God will establish with all of Israel in the Millennial Reign. Going back to Romans, 10:6-8 is being applied to the desire of Paul for Israel s salvation. I do not think that Paul is unaware of his usage of Scripture. All the Old Testament references in 9:25-10:15 are eschatological in nature. Paul desires that Israel be preserved; he knows they will not be until the final days. Paul is using this end-times truth to demonstrate that the "ekklesia should be using this information to prod Israel. This should be our desire and our mission. Romans 10:6-8 is a reference to the fact that the Word of God is not far off and unknowable but near. The added phrases about bringing Christ down or raising Him up is a question of where are they going to hear the message. The conclusion is that it is what we have been proclaiming. The practical concept is that the truth has never been more available than it is at the present. During Paul's day, they moved from the shadow of the Hebrew Scriptures into full revelation of Jesus Christ and the illumination of the Holy Spirit. In verse 8, Paul quotes Deuteronomy 30:14 and adds commentary. There are a few points to make concerning this verse. First, the Greek word for word is ῥῆμα rhēma. This is, in general, spoken word. Speaking the truth becomes very important in this passage (confess, call, mouth, preacher, preach). This is in reference to the word that is being proclaimed by the proclaimers. Preaching is κηρύσσω kērussō (kay-rhoos -soh). This word means to proclaim aloud; this word is never used for the contents of a letter. This is what is stated aloud. This word is normally associated with Sunday morning. But actually, in the New Testament, there is a stark difference between what is proclaimed and what is taught. Proclaiming is, almost always, a verbal declaration to the unsaved. Teaching is always to a group of believers. Taking that observation, then we must conclude that, as suspected, this word of faith that is proclaimed is to an unsaved populous, in particular to the Jews. Paul, in verses 9-13, will give to the Roman believers the message that is aimed at the unsaved Israeli population.
To preview the message, we must keep the entire context in view. 1. Israel was selected by God to function as the administrators of God s glory. 2. The prophecies of the Old Testament demonstrated that at a point they would not be the administrators. 3. During this setting aside period, God has called upon a people identified as ekklesia. 4. The portion of Israel that will be preserved so as to be restored will be the remnant. 5. Israel will be preserved once the end times are fulfilled and they believe and call. 6. This message is to be used as a marker for the times in which we live. 7. The message of Eschatological Salvation was not proclaimed in order for the hearer to be part of that last remnant, but so that they would believe and enter into the ekklesia (Galatians 3:26-29). 8. To the Jew, using the portions of the Hebrew Scriptures to show where we are in prophetic history is the most effective evangelistic tool we can use. The conclusion of 10:1-8: 1. Paul s desire is for Israel to be preserved. 2. Israel was and is ignorant of the righteousness of God. 3. Righteousness of the Law is impossible. 4. Righteousness of faith was known from Moses writings. 5. The identification of Israel in current prophetic history is vital for a Jew to understand the evangelistic proclamation.