1. Brethren, my heart's desire and prayer to God for Israel is, that they might be saved.

1. Fratres, benevolentia certe cordis mei, et deprecatio ad Deum super Israel, est in salutem.

2. For I bear them record that they have a zeal of God, but not according to knowledge.

2. Testimonium enim reddo illis, quod zelum Dei habent, sed non secundum scientiam:

3. For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.

3. Ignorantes enim Dei justitiam, et propriam justitiam quaerentes statuere, justitiae Dei subjecti non fuerunt;

4. For Christ is the end of the law for righteousness to every one that believeth.

4. Finis enim Legis Christus in justitiam omni credenti. [318]

1. We here see with what solicitude the holy man obviated offenses; for in order to soften whatever sharpness there may have been in his manner of explaining the rejection of the Jews, he still testifies, as before, his goodwill towards them, and proves it by the effect; for their salvation was an object of concern to him before the Lord, and such a feeling arises only from genuine love. It may be at the same time that he was also induced by another reason to testify his love towards the nation from which he had sprung; for his doctrine would have never been received by the Jews had they thought that he was avowedly inimical to them; and his defection would have been also suspected by the Gentiles, for they would have thought, as we have said in the last chapter, that he became an apostate from the law through his hatred of men. [319]

2. For I bear to them a testimony, etc. This was intended to secure credit to his love. There was indeed a just cause why he should regard them with compassion rather than hatred, since he perceived that they had fallen only through ignorance, and not through malignancy of mind, and especially as he saw that they were not led except by some regard for God to persecute the kingdom of Christ. Let us hence learn where our good intentions may guide us, if we yield to them. It is commonly thought a good and a very fit excuse, when he who is reproved pretends that he meant no harm. And this pretext is held good by many at this day, so that they apply not their minds to find out the truth of God, because they think that whatever they do amiss through ignorance, without any designed maliciousness, but with good intention, is excusable. But no one of us would excuse the Jews for having crucified Christ, for having cruelly raged against the Apostles, and for having attempted to destroy and extinguish the gospel; and yet they had the same defense as that in which we confidently glory. Away then with these vain evasions as to good intention; if we seek God sincerely, let us follow the way by which alone we can come to him. For it is better, as Augustine says, even to go limping in the right way than to run with all our might out of the way. If we would be really religious, let us remember that what Lactantius teaches is true, that true religion is alone that which is connected with the word of God. [320]

And further, since we see that they perish, who with good intention wander in darkness, let us bear in mind, that we are worthy of thousand deaths, if after having been illuminated by God, we wander knowingly and willfully from the right way.

3. For being ignorant of the righteousness of God, etc. See how they went astray through inconsiderate zeal! for they sought to set up a righteousness of their own; and this foolish confidence proceeded from their ignorance of God's righteousness. Notice the contrast between the righteousness of God and that of men. We first see, that they are opposed to one another, as things wholly contrary, and cannot stand together. It hence follows, that God's righteousness is subverted, as soon as men set up their own. And again, as there is a correspondence between the things contrasted, the righteousness of God is no doubt his gift; and in like manner, the righteousness of men is that which they derive from themselves, or believe that they bring before God. Then he who seeks to be justified through himself, submits not to God's righteousness; for the first step towards obtaining the righteousness of God is to renounce our own righteousness: for why is it, that we seek righteousness from another, except that necessity constrains us?

We have already stated, in another place, how men put on the righteousness of God by faith, that is, when the righteousness of Christ is imputed to them. But Paul grievously dishonors the pride by which hypocrites are inflated, when they cover it with the specious mask of zeal; for he says, that all such, by shaking off as it were the yoke, are adverse to and rebel against the righteousness of God.

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.

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Footnotes:

[318] The gar, "for," at the beginning of Romans 10:4, connects it with the latter part of the preceding, as the gar, "for," in the preceding connects it with the latter part of Romans 10:2; and gar also in Romans 10:5 expresses a reason for what Romans 10:4 contains. So that we have a regular chain; the following sentence gives a reason for the one immediately preceding in four instances. -- Ed.

[319] Calvin's Latin for this verse is: "Fratres, benevolentia certe cordis mei et deprecatio ad Deum super Israel est in salutem -- Brethren, the goodwill indeed of my heart and prayer to God for Israel is for their salvation." The word for "goodwill," eudokia, means a kind disposition towards another, it means here a benevolent or a sincere desire, or, according to Theophylact, an earnest desire. Doddridge renders it "affectionate desire;" Beza, "propensa voluntas -- propense wish;" and Stuart, "kind desire." At the beginning of the last chapter the Apostle expressed his great grief for his brethren the Jews, he now expresses his great love towards them, and his strong desire for their highest good -- their salvation. -- Ed.

[320] "A zeal of God," zelon Theou, is a zeal for God, a genitive case of the object. Some regard "God" here as meaning something great, as it is sometimes used in Hebrew, and render the phrase, as Macknight does, "a great zeal;" but this is not required by the context. The Jews had professedly "a zeal for God," but not accompanied with knowledge. The necessity of knowledge as the guide of zeal is noted by Turrettin in four particulars: 1. That we may distinguish truth from falsehood, as there may be zeal for error and false doctrine as well as for that which is true; 2. That we may understand the comparative importance of things, so as not to make much of what is little, and make little account of what is great; 3. That we may prosecute and defend the truth in the right way, with prudence, firmness, fidelity, and meekness; 4. That our zeal may have the right object, not our own interest and reputation, but the glory of God and the salvation of men. -- Ed.

[321] "Complementum -- the complement," the filling up, the completion. The word telos, "end," is used in various ways, as signifying -- 1. The terminations of any thing, either of evils, or of life, etc., Matthew 10:22; John 13:1; -- 2. Completion or fulfillment, Luke 22:37; 1 Timothy 1:5; -- 3. The issue, the effect, the consequence, the result, Romans 6:21; 1 Peter 1:9; 2 Corinthians 11:15; -- 4. Tribute or custom, Romans 13:7; -- 5. The chief thing, summary or substance, 1 Peter 3:8 The meaning of the word depends on what is connected with it. The end of evils, or of life, is their termination; the end of a promise is its fulfillment; the end of a command, its performance or obedience; the end of faith is salvation. In such instances, the general idea is the result, or the effect, or the consequence. Now the law may be viewed as an economy, comprising the whole Jewish law, not perfect, but introductory; in this view Christ may be said to be its end -- its perfection or "its landing place." But we may also regard the law in its moral character, as the rule and condition of life; then the end of the law is its fulfillment, the performance of what it requires to attain life: and Christ in this respect is its end, having rendered to it perfect obedience. This last meaning is most consistent with the words which follow, and with the Apostle's argument. The first view 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.