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Commentary on Romans 10 verses 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 faith, and the great pre-eminence of the righteousness of faith above that of the law; that he might induce and persuade the Jews to believe in Christ, aggravate the folly and sin of those that refused, and justify God in the rejection of such refusers.
I. Paul here professes his good affection to the Jews, with the reason of it (Rom 10:1, Rom 10:2), where he gives them a good wish, and a good witness.
1.A good wish (Rom 10:1), a wish that they might be saved - saved from the temporal ruin and destruction that were coming upon them - saved from the wrath to come, eternal wrath, which was hanging over their heads. It is implied in this wish that they might be convinced and converted; he could not pray in faith that they might be saved in their unbelief. Though Paul preached against them, yet he prayed for them. Herein he was merciful, as God is, who is not willing that any should perish (Pe2 3:9), desires not the death of sinners. It is our duty truly and earnestly to desire the salvation of our own. This, he says, was his heart's desire and prayer, which intimates, (1.) The strength and sincerity of his desire. It was his heart's desire; it was not a formal compliment, as good wishes are with many from the teeth outward, but a real desire. This it was before it was his prayer. The soul of prayer is the heart's desire. Cold desires do but beg denials; we must even breathe out our souls in every prayer. (2.) The offering up of this desire to God. It was not only his heart's desire, but it was his prayer. There may be desires in the heart, and yet no prayer, unless those desires be presented to God. Wishing and woulding, if that be all, are not praying.
2.A good witness, as a reason of his good wish (Rom 10:2): I bear them record that they have a zeal of God. The unbelieving Jews were the most bitter enemies Paul had in the world, and yet Paul gives them as good a character as the truth would bear. We should say the best we can even of our worst enemies; this is blessing those that curse us. Charity teaches us to have the best opinion of persons, and to put the best construction upon words and actions, that they will bear. We should take notice of that which is commendable even in bad people. They have a zeal of God. Their opposition to the gospel is from a principle of respect to the law, which they know to have come from God. There is such a thing as a blind misguided zeal: such was that of the Jews, who, when they hated Christ's people and ministers, and cast them out, said, Let the Lord be glorified (Isa 66:5); nay, they killed them, and thought they did God good service, Joh 16:2.
II. He here shows the fatal mistake that the unbelieving Jews were guilty of, which was their ruin. Their zeal was not according to knowledge. It is true God gave them that law for which they were so zealous; but they might have known that, by the appearance of the promised Messiah, an end was put to it. He introduced a new religion and way of worship, to which the former must give place. He proved himself the Son of God, gave the most convincing evidence that could be of his being the Messiah; and yet they did not know and would not own him, but shut their eyes against the clear light, so that their zeal for the law was blind. This he shows further, Rom 10:3, where we may observe,
1.The nature of their unbelief. They have not submitted themselves to the righteousness of God, that is, they have not yielded to gospel-terms, nor accepted the tender of justification by faith in Christ, which is made in the gospel. Unbelief is a non-submission to the righteousness of God, standing it out against the gospel proclamation of indemnity. Have not submitted. In true faith, there is need of a great deal of submission; therefore the first lesson Christ teaches is to deny ourselves. It is a great piece of condescension for a proud heart to be content to be beholden to free grace; we are loth to sue sub forma pauperis - as paupers.
2.The causes of their unbelief, and these are two: - (1.) Ignorance of God's righteousness. They did not understand, and believe, and consider, the strict justice of God, in hating and punishing sin, and demanding satisfaction, did not consider what need we have of a righteousness wherein to appear before him; if they had, they would never have stood out against the gospel offer, nor expected justification by their own works, as if they could satisfy God's justice. Or, being ignorant of God's way of justification, which he has now appointed and revealed by Jesus Christ. They did not know it, because they would not; they shut their eyes against the discoveries of it, and love darkness rather. (2.) A proud conceit of their own righteousness: Going about to establish their own - a righteousness of their own devising, and of their own working out, by the merit of their works, and by their observance of the ceremonial law. They thought they needed not to be beholden to the merit of Christ, and therefore depended upon their own performances as sufficient to make up a righteousness wherein to appear before God. They could not with Paul disclaim a dependence upon this (Phi 3:9), Not having my own righteousness. See an instance of this pride in the Pharisee, Luk 18:10, Luk 18:11. Compare Rom 10:14.
III. He here shows the folly of that mistake, and what an unreasonable thing it was for them to be seeking justification by the works of the law, now that Christ had come, and had brought in an everlasting righteousness; considering,
1.The subserviency of the law to the gospel (Rom 10:4): Christ is the end of the law for righteousness. The design of the law was to lead people to Christ. The moral law was but for the searching of the wound, the ceremonial law for the shadowing forth of the remedy; but Christ is the end of both. See Co2 3:7, and compare Gal 3:23, Gal 3:24. The use of the law was to direct people for righteousness to Christ. (1.) Christ is the end of the ceremonial law; he is the period of it, because he is the perfection of it. When the substance comes, the shadow is gone. The sacrifices, and offerings, and purifications appointed under the Old Testament, prefigured Christ, and pointed at him; and their inability to take away sin discovered the necessity of a sacrifice that should, by being once offered, take away sin. (2.) Christ is the end of the moral law in that he did what the law could not do (Rom 8:3), and secured the great end of it. The end of the law was to bring men to perfect obedience, and so to obtain justification. This is now become impossible, by reason of the power of sin and the corruption of nature; but Christ is the end of the law. The law is not destroyed, nor the intention of the lawgiver frustrated, but, full satisfaction being made by the death of Christ for our breach of the law, the end is attained, and we are put in another way of justification. Christ is thus the end of the law for righteousness, that is, for justification; but it is only to every one that believeth. Upon our believing, that is, our humble consent to the terms of the gospel, we become interested in Christ's satisfaction, and so are justified through the redemption that is in Jesus.
2.The excellency of the gospel above the law. This he proves by showing the different constitution of these two.
(1.)What is the righteousness which is of the law? This he shows, Rom 10:5. The tenour of it is, Do, and live. Though it directs us to a better and more effectual righteousness in Christ, yet in itself, considered as a law abstracted from its respect to Christ and the gospel (for so the unbelieving Jews embraced and retained it), it owneth nothing as a righteousness sufficient to justify a man but that of perfect obedience. For this he quotes that scripture (Lev 18:5), You shall therefore keep my statutes and my judgments, which if a man do, he shall live in them. To this he refers likewise, Gal 3:12, The man that doeth them, shall live in them. Live, that is, be happy, not only in the land of Canaan, but in heaven, of which Canaan was a type and figure. The doing supposed must be perfect and sinless, without the least breach or violation. The law which was given upon Mount Sinai, though it was not a pure covenant of works (for who then could be saved under that dispensation?) yet, that is might be the more effectual to drive people to Christ and to make the covenant of grace welcome, it had a very great mixture of the strictness and terror of the covenant of works. Now, was it not extreme folly in the Jews to adhere so closely to this way of justification and salvation, which was in itself so hard, and by the corruption of nature now become impossible, when there was a new and a living way opened?
(2.)What is that righteousness which is of faith, Rom 10:6, etc. This he describes in the words of Moses, in Deuteronomy, in the second law (so Deuteronomy signifies), where there was a much clearer revelation of Christ and the gospel than there was in the first giving of the law: he quotes it from Deu 30:11-14, and shows,
[1.]That it is not at all hard or difficult. The way of justification and salvation has in it no such depths or knots as may discourage us, no insuperable difficulties attending it; but, as was foretold, it is a high-way, Isa 35:8. We are not put to climb for it - it is not in heaven; we are not put to dive for it - it is not in the deep. First, We need not go to heaven, to search the records there, or to enquire into the secrets of the divine counsel. It is true Christ is in heaven; but we may be justified and saved without going thither, to fetch him thence, or sending a special messenger to him. Secondly, We need not go to the deep, to fetch Christ out of the grave, or from the state of the dead: Into the deep, to bring up Christ from the dead. This plainly shows that Christ's descent into the deep, or into hadēs, was no more than his going into the state of the dead, in allusion to Jonah. It is true that Christ was in the grave, and it is as true that he is now in heaven; but we need not perplex and puzzle ourselves with fancied difficulties, nor must we create to ourselves such gross and carnal ideas of these things as if the method of salvation were impracticable, and the design of the revelation were only to amuse us. No, salvation is not put at so vast a distance from us.
[2.]But it is very plain and easy: The word is nigh thee. When we speak of looking upon Christ, and receiving Christ, and feeding upon Christ, it is not Christ in heaven, nor Christ in the deep, that we mean; but Christ in the promise, Christ exhibited to us, and offered, in the word. Christ is nigh thee, for the word is nigh thee: nigh thee indeed: it is in thy mouth, and in thy heart; there is no difficulty in understanding, believing, and owning it. The work thou hast to do lies within thee: the kingdom of God is within you, Luk 17:21. Thence thou must fetch thy evidences, not out of the records of heaven. It is, that is, it is promised that it shall be, in thy mouth (Isa 59:21), and in thy heart, Jer 31:33. All that which is done for us is already done to our hands. Christ is come down from heaven; we need not go to fetch him. He is come up from the deep; we need not perplex ourselves how to bring him up. There is nothing now to be done, but a work in us; this must be our care, to look to our heart and mouth. Those that were under the law were to do all themselves, Do this, and live; but the gospel discovers the greatest part of the work done already, and what remains cut short in righteousness, salvation offered upon very plain and easy terms, brought to our door, as it were, in the word which is nigh us. It is in our mouth - we are reading it daily; it is in our heart - we are, or should be, thinking of it daily. Even the word of faith; the gospel and the promise of it, called the word of faith because it is the object of faith about which it is conversant, the word which we believe; - because it is the precept of faith, commanding it, and making it the great condition of justification; - and because it is the ordinary means by which faith is wrought and conveyed. Now what is this word of faith? We have the tenour of it, Rom 10:9, Rom 10:10, the sum of the gospel, which is plain and easy enough. Observe,
First, What is promised to us: Thou shalt be saved. It is salvation that the gospel exhibits and tenders - saved from guilt and wrath, with the salvation of the soul, an eternal salvation, which Christ is the author of, a Saviour to the uttermost.
Secondly, Upon what terms.
a.Two things are required as conditions of salvation: - (a.) Confessing the Lord Jesus - openly professing relation to him and dependence on him, as our prince and Saviour, owning Christianity in the face of all the allurements and affrightments of this world, standing by him in all weathers. Our Lord Jesus lays a great stress upon this confessing of him before men; see Mat 10:32, Mat 10:33. It is the product of many graces, evinces a great deal of self-denial, love to Christ, contempt of the world, a mighty courage and resolution. It was a very great thing, especially, when the profession of Christ or Christianity hazarded estate, honour, preferment, liberty, life, and all that is dear in this world, which was the case in the primitive times. (b.) Believing in the heart that God raised him from the dead. The profession of faith with the mouth, if there be not the power of it in the heart, is but a mockery; the root of it must be laid in an unfeigned assent to the revelation of the gospel concerning Christ, especially concerning his resurrection, which is the fundamental article of the Christian faith, for thereby he was declared to be the Son of God with power, and full evidence was given that God accepted his satisfaction.
b.This is further illustrated (Rom 10:10), and the order inverted, because there must first be faith in the heart before there can be an acceptable confession with the mouth. (a.) Concerning faith: It is with the heart that man believeth, which implies more than an assent of the understanding, and takes in the consent of the will, an inward, hearty, sincere, and strong consent. It is not believing (not to be reckoned so) if it be not with the heart. This is unto righteousness. There is the righteousness of justification and the righteousness of sanctification. Faith is to both; it is the condition of our justification (Rom 5:1), and it is the root and spring of our sanctification; in it it is begun; by it it is carried on, Act 15:9. (b.) Concerning profession: It is with the mouth that confession is made - confession to God in prayer and praise (Rom 15:6), confession to men by owning the ways of God before others, especially when we are called to it in a day of persecution. It is fit that God should be honoured with the mouth, for he made man's mouth (Exo 4:11), and at such a time has promised to give his faithful people a mouth and wisdom, Luk 21:15. It is part of the honour of Christ that every tongue shall confess, Phi 2:11. And this is said to be unto salvation, because it is the performance of the condition of that promise, Mat 10:32. Justification by faith lays the foundation of our title to salvation; but by confession we build upon that foundation, and come at last to the full possession of that to which we were entitled. So that we have here a brief summary of the terms of salvation, and they are very reasonable; in short this, that we must devote, dedicate, and give up, to God, our souls and our bodies - our souls in believing with the heart, and our bodies in confessing with the mouth. This do, and thou shalt live. For this (Rom 10:11) he quotes Isa 28:16, Whosoever believeth on him shall not be ashamed; ou kataischunthēsetai. That is, [a.] He will not be ashamed to own that Christ in whom he trusts; he that believes in the heart will not be ashamed to confess with the mouth. It is sinful shame that makes people deny Christ, Mar 8:38. He that believeth will not make haste (so the prophet has it) - will not make haste to run away from the sufferings he meets with in the way of his duty, will not be ashamed of a despised religion. [b.] He shall not be ashamed of his hope in Christ; he shall not be disappointed of his end. It is our duty that we must not, it is our privilege that we shall not, be ashamed of our faith in Christ. He shall never have cause to repent his confidence in reposing such a trust in the Lord Jesus.
For this is what Paul says concerning these men: "For they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth."
And the same apostle owns that he bears witness to the Jews, "that they have a zeal of God, but not according to knowledge. For, being ignorant of God's righteousness, and seeking to establish their own, they have not submitted themselves to the righteousness of God." For they did not know and do the will of the law; but what they supposed, that they thought the law wished. And they did not believe the law as prophesying, but the bare word; and they followed through fear, not through disposition and faith. "For Christ is the end of the law for righteousness," who was prophesied by the law to every one that believeth.
Paul says that the Jews did not accept Christ because they were mistaken, not because there was any malice on their part.
"For they being ignorant," he says, "of God's righteousness." Again the word would lead to pardon. But the sequel to stronger accusation, and such as does away with defence of any kind. "And going about," he says, "to establish their own righteousness, have not submitted themselves unto the righteousness of God." And these things he says to show, that it was from a petulancy and love of power that they erred, rather than from ignorance, and that not even this righteousness from the deeds of the Law did they establish. For saying "going about to establish" is what one would do to show this. And in plain words indeed he has not stated this (for he has not said, that they fell short of both righteousnesses), but he has given a hint of it in a very judicious manner, and with the wisdom so befitting him. For if they are still "going about" to establish that, it is very plain that they have not yet established it. If they have not submitted themselves to this, they have fallen short of this also. But he calls it their "own righteousness," either because the Law was no longer of force, or because it was one of trouble and toil. But this he calls God's righteousness, that from faith, because it comes entirely from the grace from above, and because men are justified in this case, not by labors, but by the gift of God. But they that evermore resisted the Holy Ghost, and vexatiously tried to be justified by the Law, came not over to the faith. But as they did not come over to the faith, nor receive the righteousness thereupon ensuing, and were not able to be justified by the Law either, they were thrown out of all resources.
Because the Jews did not know that God justifies by faith alone and because they thought they were righteous by the works of a law they did not keep, they refused to submit themselves to the forgiveness of sins, to prevent the appearance of having been sinners, as it is written: “But the Pharisees, rejecting God’s purpose for themselves, refused to be baptized with John’s baptism.”
Paul said this about the Jews who because of their self-confidence rejected grace and as a result did not believe in Christ. The Jews, he says, seek to establish a righteousness of their own that comes from the law, not that the law was established by them but rather that they had placed their righteousness in the law which comes from God by supposing that they were able to fulfill this law by themselves. For they were ignorant of the righteousness of God, not that righteousness whereby God is righteous but the one which comes to man from God.
When Paul talks about the Jews’ own righteousness he means their inappropriate way of keeping the law. For they were trying to keep something which was already out of date.
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SUMMARY
Romans 10:3 succinctly diagnoses the spiritual plight of Israel, revealing their profound misunderstanding of God's salvific plan. Despite their fervent zeal, they remained unaware of the divine standard of righteousness, which is a gift received by faith. Consequently, they pursued a path of self-effort, attempting to achieve a right standing with God through their own works and adherence to the law, thereby failing to humble themselves and embrace the righteousness that God freely provides.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Romans 10:3 employs several powerful literary devices to convey its theological message. Contrast is central, setting up a clear dichotomy between "God's righteousness" and "their own righteousness." This antithesis highlights the irreconcilable difference between divine grace and human effort as paths to salvation. The repeated use of the word "righteousness" (Greek: dikaiosýnē) three times within the short verse functions as a form of repetition or anaphora, emphasizing the core concept at stake and underscoring its pivotal importance in Paul's argument. There is also an element of irony present when read in conjunction with Romans 10:2: their fervent "zeal for God" paradoxically leads them away from God's true path to righteousness, demonstrating that sincerity alone is insufficient without true knowledge. Finally, the phrase "going about to establish their own righteousness" uses a subtle metaphor of construction or foundation-laying, implying a human attempt to build a secure standing with God on a faulty basis, rather than resting on the firm foundation God has already provided.
THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 10:3 is a profound theological statement on the nature of salvation, sharply contrasting human attempts at self-justification with God's divinely provided righteousness. It underscores the fundamental truth that humanity, marred by sin, cannot achieve a right standing with God through its own efforts, religious observance, or moral performance. God's righteousness is not merely an attribute of His character, but His gracious act of declaring sinners righteous through faith in Christ. The failure to submit to this divine provision reveals a deep-seated spiritual pride and a misunderstanding of God's grace, which is the sole basis for true reconciliation and acceptance.
REFLECTION AND APPLICATION
Romans 10:3 serves as a timeless warning and a profound invitation for all people. It challenges us to examine the foundation of our hope and assurance before God. Are we, like the Israelites of Paul's day, unknowingly or knowingly attempting to "establish our own righteousness" through good deeds, religious rituals, moral uprightness, or even intellectual assent, rather than humbly submitting to God's perfect provision? The human heart's natural inclination is towards self-sufficiency, believing that we can earn God's favor or somehow contribute to our salvation. This verse powerfully reminds us that such efforts are not only futile but also constitute a rejection of God's grace. True peace and right standing with God come only when we lay aside our own works and pride, acknowledging our utter inability to save ourselves, and fully embrace the righteousness that God freely imputes to us through faith in Jesus Christ. This requires a posture of humility and surrender, trusting entirely in His finished work on the cross.
Questions for Reflection
FAQ
What does "ignorant of God's righteousness" mean in this context?
Answer: In Romans 10:3, "ignorant of God's righteousness" (Greek: agnoéō G50, dikaiosýnē G1343) does not imply a complete lack of knowledge about God, but rather a fundamental misunderstanding of His method for declaring people righteous. The Israelites, despite their zeal and access to the Law, failed to grasp that God's righteousness is a divine gift, freely imputed through faith in Christ, rather than something earned through human works or strict adherence to the Law. Their ignorance was a spiritual blindness to the true nature of God's saving grace, leading them to pursue a path of self-justification. This concept is further elaborated in Romans 3:21-26.
How does "establishing their own righteousness" contrast with "the righteousness of God"?
Answer: This phrase highlights the core theological tension in Romans. "Establishing their own righteousness" (Greek: zētéō G2212, hístēmi G2476, ídios G2398, dikaiosýnē G1343) refers to the human attempt to achieve a right standing with God through personal merit, good deeds, law-keeping, or religious performance. It is a self-generated righteousness based on human effort. In stark contrast, "the righteousness of God" (Greek: dikaiosýnē G1343, theós G2316) refers to God's own perfect righteousness, which He graciously provides and imputes to believers. It is a forensic declaration of "not guilty" and "right" in His sight, received solely by faith in Jesus Christ, as detailed in Romans 1:17 and Romans 3:21-22. The former is human-centered and futile; the latter is God-centered and salvific.
CHRIST-CENTERED FULFILLMENT
Romans 10:3 finds its profound Christ-centered fulfillment in the person and work of Jesus Christ, who is the very embodiment and source of God's righteousness. The Israelites' tragic error was their failure to recognize that the Law, which they diligently sought to fulfill for righteousness, ultimately pointed to Christ. Paul declares in Romans 10:4 that "Christ is the end of the law for righteousness to everyone who believes." Jesus perfectly fulfilled the demands of the Law, not for Himself, but on behalf of humanity, thereby providing the perfect righteousness that no human could ever achieve through their own efforts (Matthew 5:17). Through His sinless life, sacrificial death on the cross, and resurrection, Christ became the means by which God's righteousness is revealed and imputed to all who believe (2 Corinthians 5:21). The "righteousness of God" that the Israelites failed to submit to is precisely the righteousness that is freely given in Christ, allowing believers to be declared just in God's sight, not by their own merit, but by faith in Him (Philippians 3:9). Thus, Jesus is the divine answer to humanity's inability to establish its own righteousness, offering a perfect and complete salvation that demands humble submission to His saving work.