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Text -- Romans 10:4 (NET)

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Context
10:4 For Christ is the end of the law, with the result that there is righteousness for everyone who believes.
Parallel   Cross Reference (TSK)   ITL  

Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Salvation | Rome | Romans, Epistle to the | Religion | PAULINE THEOLOGY | Law | LAW IN THE NEW TESTAMENT | Justification | Jesus, The Christ | IMPUTATION | God | Faith | Antinomianism | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , PBC , Gill

Verse Notes / Footnotes
, Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Rom 10:4 - -- 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. Ch...

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.

Vincent: Rom 10:4 - -- The end of the law ( τέλος νόμου ) First in the sentence as the emphatic point of thought. Expositors differ as to the sense. 1. T...

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.

Wesley: Rom 10:4 - -- 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 ...

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

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

Wesley: Rom 10:4 - -- Treated of, Rom 10:5.

Treated of, Rom 10:5.

JFB: Rom 10:4 - -- The object or aim.

The object or aim.

JFB: Rom 10:4 - -- Justifying

Justifying

JFB: Rom 10:4 - -- 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).

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).

Clarke: Rom 10:4 - -- 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 offer...

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.

Calvin: Rom 10:4 - -- 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 perfect...

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.

TSK: Rom 10:4 - -- 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...

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.

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rom 10:4 - -- For Christ - This expression implies faith in Christ. This is the design of the discussion, to show that justification cannot be obtained by ou...

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.; Joh 13:1; Luk 22:37. It also means the design or object which is had in view; the principal purpose for which it was undertaken; 1Ti 1:5,"The end of the commandment is charity;"the main design or purpose of the command is to produce love; 1Pe 1:9, "The end of your faith, the salvation of your souls;"the main design or purpose of faith is to secure salvation; Rom 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 Rom 1:17.

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 en...

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 .

PBC: Rom 10:4 - -- " 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 ze...

" 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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Gill: Rom 10:4 - -- 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 igno...

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.

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Commentary -- Verse Notes / Footnotes

Geneva Bible: Rom 10:4 ( 3 ) For Christ [is] the ( c ) end of the law for righteousness to ( d ) every one that believeth. ( 3 ) The proof: the law itself points to Christ,...

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Commentary -- Verse Range Notes

TSK Synopsis: Rom 10:1-21 - --1 The Scripture shows the difference between the righteousness of the law, and that of faith;11 and that all, both Jew and Gentile, that believe, shal...

MHCC: Rom 10:1-4 - --The Jews built on a false foundation, and refused to come to Christ for free salvation by faith, and numbers in every age do the same in various ways....

Matthew Henry: Rom 10:1-11 - -- The scope of the apostle in this part of the chapter is to show the vast difference between the righteousness of the law and the righteousness of fa...

Barclay: Rom 10:1-13 - --Paul has been saying some hard things about the Jews. He has been telling them truths which were difficult for them to hear and bear. The whole pass...

Constable: Rom 9:1--11:36 - --V. THE VINDICATION OF GOD'S RIGHTEOUSNESS chs. 9--11 A major problem concerning God's righteousness arises out o...

Constable: Rom 10:1-21 - --B. Israel's present rejection ch. 10 The chapter division signals a shift in Paul's emphasis from God's ...

Constable: Rom 10:1-7 - --1. The reason God has set Israel aside 10:1-7 The reason for Israel's failure mentioned in 9:32-33, namely her rejection of Christ, led Paul to amplif...

College: Rom 10:1-21 - --3. The Jews' Rejection of God's Righteousness (10:1-3) These three verses expand further the reason for the Jews' lostness, namely, they rejected the...

McGarvey: Rom 10:4 - --For [With this word the apostle gives further evidence of the ignorance of the Jews. He has shown that they did not know that they could not merit ete...

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Introduction / Outline

Robertson: Romans (Book Introduction) The Epistle to the Romans Spring of a.d. 57 By Way of Introduction Integrity of the Epistle The genuineness of the Epistle is so generally adm...

JFB: Romans (Book Introduction) THE GENUINENESS of the Epistle to the Romans has never been questioned. It has the unbroken testimony of all antiquity, up to CLEMENT OF ROME, the apo...

JFB: Romans (Outline) INTRODUCTION. (Rom. 1:1-17) THE JEW UNDER LIKE CONDEMNATION WITH THE GENTILE. (Rom. 2:1-29) JEWISH OBJECTIONS ANSWERED. (Rom 3:1-8) THAT THE JEW IS S...

TSK: Romans (Book Introduction) The Epistle to the Romans is " a writing," says Dr. Macknight, " which, for sublimity and truth of sentiment, for brevity and strength of expression,...

TSK: Romans 10 (Chapter Introduction) Overview Rom 10:1, The Scripture shows the difference between the righteousness of the law, and that of faith; Rom 10:11, and that all, both Jew a...

Poole: Romans 10 (Chapter Introduction) CHAPTER 10

MHCC: Romans (Book Introduction) The scope or design of the apostle in writing to the Romans appears to have been, to answer the unbelieving, and to teach the believing Jew; to confir...

MHCC: Romans 10 (Chapter Introduction) (Rom 10:1-4) The apostle's earnest desire for the salvation of the Jews. (Rom 10:5-11) The difference between the righteousness of the law, and the r...

Matthew Henry: Romans (Book Introduction) An Exposition, with Practical Observations, of The Epistle of St. Paul to the Romans If we may compare scripture with scripture, and take the opinion ...

Matthew Henry: Romans 10 (Chapter Introduction) The dissolving of the peculiar church-state of the Jews, and the rejection of that polity by the repealing of their ceremonial law, the vacating of...

Barclay: Romans (Book Introduction) A GENERAL INTRODUCTION TO THE LETTERS OF PAUL The Letters Of Paul There is no more interesting body of documents in the New Testament than the letter...

Barclay: Romans 10 (Chapter Introduction) The Mistaken Zeal (Rom_10:1-13) The Destruction Of Excuses (Rom_10:14-21)

Constable: Romans (Book Introduction) Introduction Historical Background Throughout the history of the church, from postapos...

Constable: Romans (Outline) Outline I. Introduction 1:1-17 A. Salutation 1:1-7 1. The writer 1:1 ...

Constable: Romans Romans Bibliography Alford, Henry. The Greek Testament. 4 vols. New ed. Cambridge: Rivingtons, 1881. ...

Haydock: Romans (Book Introduction) THE EPISTLE OF ST. PAUL, THE APOSTLE, TO THE ROMANS. INTRODUCTION. After the Gospels, which contain the history of Christ, and the Acts of...

Gill: Romans (Book Introduction) INTRODUCTION TO ROMANS Though this epistle is in order placed the first of the epistles, yet it was not first written: there were several epistles ...

Gill: Romans 10 (Chapter Introduction) INTRODUCTION TO ROMANS 10 In this chapter are contained an account of the two righteousnesses of faith and works, a summary of the Gospel of Christ...

College: Romans (Book Introduction) INTRODUCTION I. ROMANS: ITS INFLUENCE AND IMPORTANCE God's Word is a lamp to our feet and a light for our path (Ps 119:105), and no part of it shine...

College: Romans (Outline) VIII. OUTLINE PROLOGUE - 1:1-17 I. EPISTOLARY GREETING - 1:1-7 A. The Author Introduces Himself - 1:1 1. A Slave of Christ Jesus 2. Call...

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