For concerning the righteousness that is by the law
This phrase introduces the concept of righteousness as understood in the Mosaic Law. The Greek word for "righteousness" is "dikaiosynē," which refers to a state of being right or just. In the context of the law, it implies a legalistic adherence to the commandments given to Israel. Historically, the Jewish people believed that following the law was the path to righteousness. This righteousness is contrasted with the righteousness that comes by faith, which Paul elaborates on in the surrounding verses.

Moses writes
Moses, the revered prophet and lawgiver, is the author of the Pentateuch, the first five books of the Bible. The phrase "Moses writes" refers to the authority and foundational role of the Mosaic Law in Jewish tradition. It underscores the continuity of God's revelation from the Old Testament to the New Testament. Moses' writings are seen as divinely inspired and authoritative, forming the basis of the covenant between God and Israel.

The man who does these things
This phrase is a direct reference to Leviticus 18:5, where the law promises life to those who obey its statutes. The Greek word for "does" is "poiēsas," indicating an active, ongoing practice of the law. In the historical context, this was understood as a call to live a life in strict adherence to the commandments. However, Paul uses this to highlight the impossibility of achieving righteousness through human effort alone, setting the stage for the necessity of faith in Christ.

will live by them
The promise of life "by them" refers to the blessings and life that come from obedience to the law. The Greek word "zēsetai" (will live) implies not just physical life but a fullness of life, including spiritual well-being. In the Old Testament context, this was understood as a promise of God's favor and blessing. However, Paul points out that true life, eternal life, is found not through the law but through faith in Jesus Christ. This phrase serves as a bridge to the New Testament understanding of life through faith, emphasizing the transformative power of the Gospel.

(5) For Moses describeth.--The Law required an actual literal fulfilment. Its essence consisted in works. "The man which doeth these things shall live."

By them.--The true reading is, probably, in it--i.e., the righteousness just mentioned. "The man who doeth this righteousness" (according to a more correct text) "shall live in and by it."

Verse 5. - For Moses describeth the righteousness which is of the Law, That the man which doeth those things shall live by (literally, in) them (Leviticus 18:5). This quotation is intended to express, in the words of Moses himself, the principle of Law, viz. the requirement of entire observance of it, such as the apostle elsewhere contends is impossible (cf. Galatians 3:10-12). It may be objected that Moses himself, in the original passage, does not seem to be setting forth any such impossible requirement. He says, in the name of the Lord, "Ye shall therefore keep my statutes and my judgments, which, if a man do, he shall live in them;" implying, it would seem, that a man might so keep them as to live in them; else were the injunction delusive. In the quotation also of the same text in Ezekiel 20:11, 13, 21 and Nehemiah 9:29, only such a requirement as might have been fulfilled appears to be understood. But St. Paul (as appears from the context, and from Galatians 3:12, where the text is similarly cited) refers to it as expressing the strict principle of law, as above defined. It, then, the text, in its original connection, seems to fall short of the sense put upon it, we may understand the apostle to quote it as a well-known one, sufficiently suggestive, if taken, as he intends it to be, in connection with others, such as Deuteronomy 27:26, cited with it in Galatians 3:10, "Cursed is every one that continueth not in all things which are written in the book of the Law to do them." It is his way to refer to familiar texts, or such as most readily occur to him, as suggestive of Old Testament ideas which he expects his readers to be acquainted with. Calvin's remarks on this whole passage deserve attention: "Lex bifariam accipitur. Nunc enim significat universam doctrinam a Mose proditam, nunc pattern illam quae ministerii ejus propria erat; quae scilicet praeceptis, praemis, et poenis continetur Quod ergo hic de justitia Legis dicitur referre convenit non ad totam Mosis functionem, sed ad partem istam quae peculiariter quodammodo ei commissa fuit." His drift is, that the passage before us intimates the strict principle of law, which it was the peculiar function of Moses to promulgate, whereas the passage which follows from Deuteronomy is significant of its universa doctrina. This distinction may help us to understand St. Paul's drift, in referring, as he proceeds to do, to Deuteronomy 30:11-14. The determination of this drift is attended with some difficulty. First, we observe that, whereas the original passage certainly refers to the Law given to the Israelites through Moses - to the same "statutes and judgments" that were the subject of the previous quotation - St. Paul applies it to describe justification through faith in Christ; and, secondly, that, in order to apply it, he alters some parts of it, and interposes comments of his own. One view is that he is only making a free-use of the words of the passage to clothe his own thoughts. So Bengel: "Ad hunc locum quasi parodia suavissime alludit, sine expressa allegatione." But his obvious intention, here as elsewhere, to support his positions from the old Scriptures surely precludes this view. Nor can he be supposed to cite the passage as simply prophetical of the gospel which was to supersede the Law, since it evidently was not so. The proper view seems to be that he adduces it as illustrating, in the first place. what Calvin calls the universa doetrina of the Law itself, with regard to its actual application as a norma vivendi to the needs of man. Here, he would say, the very Mosaic dispensation is presented to us, not as exacting any impossible obedience to the strict behests of law, but only such as the "circumcised in heart" could render, and be accepted still; it is presented to us, not as a rigid external code, enjoining and threatening, but as a word very nigh unto us, even in our heart, that we may do it; it is, in fact, an anticipation and foreshadowing of gospel salvation. In confirmation of this view of the apostle's meaning, it is to be observed that the passage occurs, not in the earlier books of Moses, but in Deuteronomy, which appears as an appendix to them, containing for the most part long discourses in the style of the prophets, wherein the Law is, as it were, spiritualized, and its universa doctrina opened out. In it we feel ourselves as rising out of the region of strict legal exaction into a higher and more spiritual one. Observe also that the passage before us is based on the idea of a people circumcised in heart, and loving the Lord with all the heart and all the soul (vers. 6, 20); on an ideal view of a state of favour and acceptance never realized in Jewish history, but such as we find often in the prophetic writings (cf. Jeremiah 31:31-34, the famous passage referred to more than once in the New Testament as having its eventual fulfilment in Christ). Thus the passage before us is legitimately referred to by St. Paul, as an intimation in the Pentateuch itself of the "righteousness which is of faith."

Parallel Commentaries ...


For
γὰρ (gar)
Conjunction
Strong's 1063: For. A primary particle; properly, assigning a reason.

concerning the
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

righteousness
δικαιοσύνην (dikaiosynēn)
Noun - Accusative Feminine Singular
Strong's 1343: From dikaios; equity; specially justification.

that
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

is by
ἐκ (ek)
Preposition
Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

the
τοῦ (tou)
Article - Genitive Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Law,
νόμου (nomou)
Noun - Genitive Masculine Singular
Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

Moses
Μωϋσῆς (Mōusēs)
Noun - Nominative Masculine Singular
Strong's 3475: Or Moses, or Mouses of Hebrew origin; Moseus, Moses, or Mouses, the Hebrew lawgiver.

writes:
γράφει (graphei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1125: A primary verb; to 'grave', especially to write; figuratively, to describe.

“The
Ὁ (Ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

man [who]
ἄνθρωπος (anthrōpos)
Noun - Nominative Masculine Singular
Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

does
ποιήσας (poiēsas)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's 4160: (a) I make, manufacture, construct, (b) I do, act, cause. Apparently a prolonged form of an obsolete primary; to make or do.

these things
αὐτὰ (auta)
Personal / Possessive Pronoun - Accusative Neuter 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

will live
ζήσεται (zēsetai)
Verb - Future Indicative Middle - 3rd Person Singular
Strong's 2198: To live, be alive. A primary verb; to live.

by
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

them.”
αὐτῇ (autē)
Personal / Possessive Pronoun - Dative Feminine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.


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NT Letters: Romans 10:5 For Moses writes about the righteousness (Rom. Ro)