What does Romans 10:5 mean by "the righteousness that is by the law"? Text and Immediate Context Romans 10:5 : “For concerning the righteousness that is by the law, Moses writes: ‘The man who does these things will live by them.’ ” Paul cites Leviticus 18:5, anchoring his discussion of two distinct kinds of “righteousness”: (1) a righteousness grounded in perfectly keeping God’s commands under the Mosaic covenant and (2) the righteousness granted through faith in Christ, developed in Romans 10:6-13. The citation functions as a foil; it summarizes the entire Sinai arrangement—obedience brings life, disobedience brings death (cf. Deuteronomy 27–30). Historical-Redemptive Setting 1. Sinai, c. 1446 BC (traditional date). Archaeological correlation includes proto-Sinaitic inscriptions at Serabit el-Khadem evidencing Semitic literacy compatible with Mosaic authorship. 2. Israel’s covenant required wholehearted, continual conformity (Deuteronomy 27:26; Galatians 3:10). 3. Paul, writing from Corinth c. AD 57 (attested by P46, 01, 02, 03, 06), contrasts that covenant with the new covenant inaugurated by the risen Christ (Luke 22:20; Jeremiah 31:31-34). Theological Explanation 1. Performance-Based Standard “Righteousness by the law” presupposes sinless consistency. Breaking one command breaks the whole (James 2:10). Thus, the law exposes, rather than cures, humanity’s rebellion (Romans 3:20). 2. Inability of Fallen Humanity Behavioral science affirms universal moral failure; longitudinal studies (e.g., Stanford Prison Experiment replications, Milgram obedience variants) show intrinsic bent toward self-interest and disobedience—empirical echoes of Romans 3:23. 3. Purpose of the Mosaic Law a. Reveal God’s holiness (Psalm 19:7). b. Restrain evil in Israel by civil, ceremonial, and moral stipulations. c. Tutor us to Christ (Galatians 3:24) by demonstrating the impossibility of self-attained righteousness. 4. Contrast with Faith-Righteousness Romans 10:6-8 adapts Deuteronomy 30:12-14 to show that the word of faith (Christ’s incarnate, crucified, resurrected work) is near and accessible. Salvation is “confess … believe” (Romans 10:9-10), not “do perfectly.” Canonical Harmony • Old Testament: Habakkuk 2:4 anticipates faith-based righteousness. • Gospels: Jesus fulfills the law (Matthew 5:17) and offers His righteousness to believers (2 Corinthians 5:21). • Acts: Jewish believers like Peter recognize the law’s yoke as unbearable (Acts 15:10-11). • Epistles: Law cannot justify (Galatians 2:16); Christ ends the law for righteousness (Romans 10:4). Archaeological and Empirical Corroboration 1. Ketef Hinnom silver scrolls (7th cent. BC) preserve Numbers 6:24-26, demonstrating Mosaic texts centuries before the Exile. 2. Tel Dan Stele (9th cent. BC) confirms Israelite dynasty; supports biblical historical framework in which Mosaic faith operated. Philosophical Coherence If moral perfection were attainable, Christ’s crucifixion would be gratuitous (Galatians 2:21). Human inability plus divine holiness necessitates substitutionary atonement. The resurrection (minimal-facts data: empty tomb, post-mortem appearances, disciples’ transformation, early proclamation) verifies Jesus as the successful fulfiller of the law and giver of imputed righteousness. Practical Implications • Pursuit of law-keeping for salvation leads to either despair (seeing failure) or pride (assuming success). • Receiving Christ’s righteousness energizes genuine obedience from gratitude, not self-merit (Romans 12:1-2). • Evangelistically, the law functions as “schoolmaster”; exposing sin precedes presenting the cure—Christ (Ray Comfort’s method mirrors Paul’s logic). Summary Definition “The righteousness that is by the law” in Romans 10:5 is the covenantal right standing offered on the condition of perpetual, flawless obedience to God’s commands revealed through Moses—a standard that, because of universal sin, highlights humanity’s need for the righteousness that comes only through faith in the risen Christ. |
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