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.
Romans 10:5-10
- Moses enim describit justitiam quae est ex
Lege, Quod qui fecerit ea homo rivet in ipsis. - For Moses describeth the righteousness
which is of the law, That the man which doeth
those things shall live by them. - Quae vero est ex fide justitia sic dicit, Ne
dixeris in corde tuo, Quis ascendet in coelum?
hoc est Christum deducere: - But the righteousness which is of faith
speaketh on this wise, Say not in thine heart, Who
shall ascend into heaven? (that is, to bring Christ
down from above:) - Aut, Quis descendet in abyssum? hoc est
Christum ex mortuis reducere: - Or, Who shall descend into the deep? (that
is, to bring up Christ again from the dead.) - Sed quid dicit? Prope est verbum, in ore
tuo et in corde tuo; hoc est verbum fidei quod
praedicamus, - But what saith it? The word is nigh thee,
even in thy mouth, and in thy heart: that is, the
word of faith, which we preach; - Quod si confessus fueris in ore tuo
Dominum Iesum, et credideris in corde tuo quod
Deus suscitavit illum ex mortuis, salvus eris: - That if thou shalt confess with thy mouth
the Lord Jesus, and shalt believe in thine heart
that God hath raised him from the dead, thou shalt
be saved.
is taken by Chrysostom, Beza, Turrettin, as well as Calvin; the second, by Mede, Stuart, and Chalmers. There is really not much
difference in the two views; only the sequel of the verse, “for righteousness to every one who believes,” and the opposite sentiment
in the next verse, “the man who doeth these shall live in (or through) them,” seem to favor the latter view. — Ed.