the Week of Christ the King / Proper 29 / Ordinary 34
Click here to join the effort!
Read the Bible
New Living Translation
Romans 10:4
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedDevotionals:
- DailyParallel Translations
Christ ended the law so that everyone who believes in him is made right with God.
For Christ is the end of the law, that every one who has faith may be justified.
For Christ is the ende of the lawe to iustifie all that beleve.
For Messiah is the end of the law for righteousness to everyone who believes.
For Christ is the culminationend">[fn] of the law as far as righteousness is concerned for everyone who believes.Matthew 5:17; Galatians 3:24;">[xr]
For Christ is the end of the Law for righteousness to everyone who believes.
Christ ended the law so that everyone who believes in him may be right with God.
For Christ is the end of the law to righteousness to every one that believes.
For Christ [is] the end of the law for righteousness to every one that believeth.
For Christ is the end of the law for righteousness to everyone who believes.
For Christ is the end of the law for righteousness to everyone who believes.
For Christ is the end of the law for righteousness to every one that believeth.
For as a means of righteousness Christ is the termination of Law to every believer.
For the ende of the lawe is Crist, to riytwisnesse to ech man that bileueth.
For Christ is the end of the law unto righteousness to every one that believeth.
Christ is the end of the law, to bring righteousness to everyone who believes.
But Christ makes the Law no longer necessary for those who become acceptable to God by faith.
For Christ is the end of the law [it leads to Him and its purpose is fulfilled in Him], for [granting] righteousness to everyone who believes [in Him as Savior].
For Christ is the end of the law unto righteousness to every one that believeth.
For Christ is the end of the law for righteousness to everyone who has faith.
For the goal at which the Torah aims is the Messiah, who offers righteousness to everyone who trusts.
For Christ is [the] end of law for righteousness to every one that believes.
For the end of the law is the Meshiha unto righteousness in all who believe in him.
For Messiah is the aim of the law, for righteousness, unto every one that believeth in him.
For Christ is the end of the Law for righteousnes to euery one that beleeueth.
For Christ has put an end to the Law, so everyone who has put his trust in Christ is made right with God.
For Christ is the end of the law so that there may be righteousness for everyone who believes.
For Christ is the end of the Law for righteousnes vnto euery one that beleeueth.
For Christ is the end of the law for righteousness to every one who believes.
For Christ is an end of law, for righteousness, unto every one that believeth.
For the end of the law is Christ: unto justice to everyone that believeth.
For Christe is the ende of the lawe, for ryghteousnesse to all that beleue.
For Christ has brought the Law to an end, so that everyone who believes is put right with God.
For Christ is the end of the law for righteousness to everyone who believes,
For Christ is the end of the law for righteousness to every one that believeth.
For Christ is the end of the law for righteousness to everyone who believes.
For Christ is the end of Law for righteousness to everyone that believes.
For Christ is an end of law for righteousness to every one who is believing,
For Christ is the ende of the lawe, vnto righteousnes for euery one yt beleueth.
for the end of the law was to bring men to Christ, that every one who believeth, might be justified.
The earlier revelation was intended simply to get us ready for the Messiah, who then puts everything right for those who trust him to do it. Moses wrote that anyone who insists on using the law code to live right before God soon discovers it's not so easy—every detail of life regulated by fine print! But trusting God to shape the right living in us is a different story—no precarious climb up to heaven to recruit the Messiah, no dangerous descent into hell to rescue the Messiah. So what exactly was Moses saying? The word that saves is right here, as near as the tongue in your mouth, as close as the heart in your chest. It's the word of faith that welcomes God to go to work and set things right for us. This is the core of our preaching. Say the welcoming word to God—"Jesus is my Master"—embracing, body and soul, God's work of doing in us what he did in raising Jesus from the dead. That's it. You're not "doing" anything; you're simply calling out to God, trusting him to do it for you. That's salvation. With your whole being you embrace God setting things right, and then you say it, right out loud: "God has set everything right between him and me!"
For Christ is the end of the law, with the result that there is righteousness for everyone who believes.
For Christ is the end of the law for righteousness to everyone who believes.
Christ did for us what we couldn't—he kept the Code and was sacrificed for us. The end result is that all who believe in this with a life-changing attitude are made right with God.
For Christ is the end of the law for righteousness to everyone who believes.
For Christ is the end of the law for righteousness to everyone who believes.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Christ: Romans 3:25-31, Romans 8:3, Romans 8:4, Isaiah 53:11, Matthew 3:15, Matthew 5:17, Matthew 5:18, John 1:17, Acts 13:38, Acts 13:39, 1 Corinthians 1:30, Galatians 3:24, Colossians 2:10, Colossians 2:17, Hebrews 9:7-14, Hebrews 10:8-12, Hebrews 10:14
the end: פוכןע [Strong's G5056], the object, scope, or final cause; the end proposed and intended. In this sense Eisner observes that פוכןע [Strong's G5056] is used by Arrian.
Reciprocal: Exodus 25:21 - mercy seat Exodus 34:33 - a veil Exodus 40:20 - mercy Leviticus 4:25 - put Leviticus 4:30 - upon the horns Leviticus 4:34 - the horns of the altar Leviticus 4:35 - and the priest shall make Numbers 7:15 - General Psalms 98:2 - righteousness Isaiah 42:21 - he will Isaiah 54:17 - and their Luke 10:28 - this John 5:46 - for John 6:29 - This John 16:10 - righteousness John 19:30 - It is Romans 3:21 - righteousness Romans 3:31 - yea Romans 4:11 - father 2 Corinthians 3:7 - which 2 Corinthians 3:13 - to the 2 Corinthians 5:21 - we Galatians 2:19 - through Philippians 3:9 - which is of the 1 Timothy 1:5 - the end
Cross-References
Ships will come from the coasts of Cyprus; they will oppress Assyria and afflict Eber, but they, too, will be utterly destroyed."
This message came to me concerning Tyre: Wail, you trading ships of Tarshish, for the harbor and houses of Tyre are gone! The rumors you heard in Cyprus are all true.
He says, "Never again will you rejoice, O daughter of Sidon, for you have been crushed. Even if you flee to Cyprus, you will find no rest."
"Tarshish sent merchants to buy your wares in exchange for silver, iron, tin, and lead.
The ships of Tarshish were your ocean caravans. Your island warehouse was filled to the brim!
For warships from western coastlands will scare him off, and he will withdraw and return home. But he will vent his anger against the people of the holy covenant and reward those who forsake the covenant.
Gill's Notes on the Bible
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.
Barnes' Notes on the Bible
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.
Clarke's Notes on the Bible
Verse Romans 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 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 fulfilment 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, Psalms 40:6, Psalms 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 offences, 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.
