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Romans 10:4
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- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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 fulfillment 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, Psa 40:6, Psa 40:7; Heb 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 offenses, 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.
Jamieson-Fausset-Brown Bible Commentary
For Christ is the end--the object or aim. of the law for--justifying righteousness to every one that believeth--that is, contains within Himself all that the law demands for the justification of such as embrace Him, whether Jew or Gentile (Gal 3:24).
John Gill Bible Commentary
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 "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.
Tyndale Open Study Notes
10:4 The function of the law was to point forward and prepare the way for the Messiah; Jesus’ coming does not destroy the law but fulfills all of its requirements, so that the primary requirement for God’s people is to believe in him (see 3:31; Matt 5:17-18).
Romans 10:4
The Word Brings Salvation
3Because they were ignorant of God’s righteousness and sought to establish their own, they did not submit to God’s righteousness.4For Christ is the end of the law, to bring righteousness to everyone who believes.
- Scripture
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Hells Best Kept Secret
By Ray Comfort66K46:21EvangelismMAT 5:17MAT 22:37ACT 2:37ROM 3:20ROM 7:7ROM 10:4GAL 3:24In this sermon, the speaker discusses his approach to sharing the gospel with others. He starts by engaging in casual conversation about everyday topics like weather and sports to establish a connection. Then, he transitions to spiritual matters using unique gospel tracts that capture people's attention. He emphasizes the seriousness of sin and the need for salvation, using visual aids and illustrations to drive the point home. The speaker highlights the importance of recognizing our desperate need for righteousness and how Jesus offers the cure for our sin. He also critiques modern evangelism that focuses on life enhancement rather than the true message of salvation.
Repairing the Breach
By Alan Redpath3.6K45:16RecoveryISA 58:1ROM 10:1ROM 10:4In this sermon, the speaker emphasizes that the convention is not a time for religious entertainment, but rather a time for serious reflection on one's spiritual journey. The message is intended for a diverse audience, including missionaries, skeptics, and those struggling with personal conflicts. The speaker highlights the importance of the Christian faith in finding a way back to God and living a transformed life. The sermon also addresses the brokenness of the world and the need for healing and restoration through belief in God and His call.
(Exodus) Exodus 19:5-6
By J. Vernon McGee3.5K05:14ExpositionalEXO 19:6MAT 5:17ROM 3:19ROM 7:7ROM 10:4GAL 3:19EPH 2:8In this sermon, the preacher discusses the purpose of the law in relation to the people of Israel. He emphasizes that the law was given to reveal their sinfulness and to lead them to the need for a savior. The preacher contrasts the law with grace, highlighting the difference between the demands of the law and the gift of salvation through faith. He also mentions God's original intention for Israel to be a kingdom of priests, but due to their failures, only one tribe was chosen. However, in the future, during the millennium, the entire nation of Israel will fulfill this purpose.
(Names of Jehovah) 4. Jehovah Tsidkenu
By Roy Hession2.3K54:14GraceGod's NameRighteousnessISA 61:10JER 23:5ROM 1:17ROM 4:5ROM 10:41CO 1:302CO 5:21GAL 2:16EPH 2:8PHP 3:9Roy Hession emphasizes the significance of the name Jehovah Tsidkenu, meaning 'The Lord Our Righteousness,' as prophesied in Jeremiah 23:5. He explains that this name encapsulates the essence of the Gospel, which offers divine righteousness to those who believe, regardless of their past failures. Hession highlights the importance of recognizing our need for God's grace and the transformative power of accepting Christ as our righteousness. He encourages believers to abandon their struggles for self-righteousness and instead embrace the free gift of righteousness through faith in Jesus. Ultimately, he reassures that true peace and assurance come from understanding that our righteousness is found in Christ alone.
Jesus Christ Himself
By C.H. Spurgeon2.0K51:51JHN 1:14ROM 10:41CO 2:22CO 4:5GAL 6:14PHP 3:10HEB 12:2In this sermon, the preacher emphasizes the importance of knowing Jesus and His teachings. He highlights that Jesus not only spoke about His teachings but also lived them out in His actions. The preacher challenges unbelievers to try and compose a narrative that harmoniously blends Jesus' divine and human nature, showcasing the authenticity of the four Gospels. The sermon concludes by emphasizing that Jesus gave Himself completely for humanity, sacrificing His crown, throne, and even His life on earth, making Him the soul of salvation.
(Romans) Twins of Truth
By Willie Mullan1.5K1:00:26TruthROM 2:13ROM 5:1ROM 8:9ROM 8:14ROM 8:26ROM 10:4ROM 12:2In this sermon, the preacher emphasizes the importance of faith in God's message. He discusses the concept of faith and its role in our lives. The preacher refers to the Bible, specifically Romans 10:17, which states that faith comes from hearing the word of God. He also highlights the twin truths of condemnation and redemption found in the Bible. Overall, the sermon encourages listeners to exercise faith in God and trust in His message.
Sermon on the Mount: Our Soveriegn Lord (Part 2)
By J. Glyn Owen1.4K53:42Sermon on the MountMAT 5:17MAT 6:33ROM 7:6ROM 10:4GAL 3:24JAS 1:22In this sermon, the preacher emphasizes the importance of character in the kingdom of God. He explains that Jesus did not come to abolish the Old Testament, but to fulfill it. The sermon focuses on the role of the scriptures in the lives of believers. It highlights two aspects: the scriptures and one's status in the kingdom, and the scriptures and one's access into the kingdom. The preacher emphasizes that our attitude towards the word of God is crucial in determining our status and access in the kingdom of heaven.
Born, Yet Not Begotten
By Major Ian Thomas1.4K1:10:30SalvationTransformation in ChristDivine LifeJHN 6:53JHN 7:38JHN 14:19ACT 13:30ROM 1:4ROM 10:4EPH 2:1COL 1:18HEB 5:82PE 1:4Major Ian Thomas emphasizes the profound truth that Jesus Christ is not only our Redeemer but also our life, highlighting the necessity of being born again to receive divine life through the Holy Spirit. He explains that while Jesus lived a sinless life, it was His death and resurrection that allowed believers to partake in that same life, transforming them from mere existence to true spiritual vitality. Thomas stresses that being a Christian involves a continuous process of faith and dependence on Christ, leading to a life that reflects His character and power. He warns against living a nominal Christian life, which lacks the transformative power of the Holy Spirit, and encourages believers to allow Christ's life to manifest through them. Ultimately, he calls for a deeper understanding of what it means to be both born and begotten in Christ, urging believers to live out their faith in a way that is only explicable through Jesus.
Unity of Covenant of Grace - Exegesis of Gal. 3:17-22
By John Murray1.2K52:08CovenantEXO 20:1MAT 6:33ROM 3:20ROM 10:4GAL 3:17GAL 3:21EPH 2:8In this sermon, the speaker begins by praying for the congregation to have a deep understanding of God's covenant grace. He then addresses the issue of a recent test that many students failed, stating that they will have an opportunity to retake it. The speaker emphasizes the importance of doing well in the final examination and suggests that balancing the grades from the retake test and the previous test may help improve overall performance. The sermon also touches on the concept of grace in the Mosaic covenant and how it relates to salvation through faith.
Who We Are in Christ
By John McGregor1.1K43:00In ChristGEN 3:15LUK 22:14ROM 10:4In this sermon, the speaker emphasizes the importance of remembering Jesus and his sacrifice. They encourage the audience to come to the communion table and die to themselves, choosing to live the Christ life instead. The speaker also discusses the fulfillment of the law through Jesus and how believing in him brings righteousness into our lives. They reference Genesis 3:15, where God promises that the seed of the woman, Jesus Christ, will defeat the devil. Overall, the sermon emphasizes the significance of Jesus' sacrifice and encourages the audience to remember and trust in him.
Hearts Desire
By Percy Ray8131:02:53PSA 16:11PRO 4:23ISA 12:3JON 3:4MAT 6:33ROM 10:1ROM 10:4In this sermon, the preacher addresses the different motivations people have for attending church. Some come to find excuses for not serving God, while others are simply concerned with when the service will end. The preacher emphasizes the importance of having a genuine desire for the salvation of others, just as Paul expressed his longing for his people to be saved. He shares a personal experience of the power of God manifesting during a moment of praise and worship, resulting in many people getting saved. The preacher also highlights the role of personal testimonies in inspiring others to seek salvation and urges believers to share their experiences with those who have not yet encountered God's goodness.
An Unchangeable Priesthood
By Rick Leibee7931:07:39MAT 6:33ROM 10:4HEB 7:17HEB 7:28HEB 8:10HEB 8:13In this sermon, the preacher emphasizes the importance of discerning between good and evil teachings in Christian circles. He refers to Hebrews and Romans to explain that believers need to move from being on "milk" to "meat" in their understanding of God's righteousness. The preacher highlights that the law is no longer the means to righteousness, but rather it is found in Christ Jesus and the new dispensation. He concludes by discussing the superiority of the new covenant, which includes God putting His laws in believers' minds and hearts, establishing a close relationship between God and His people.
(Pdf Book) True Liberty
By Bakht Singh40300:00EbooksThe Law and GraceSpiritual FreedomGEN 15:13EXO 20:1MAT 11:28ROM 3:20ROM 7:6ROM 8:1ROM 10:4GAL 3:24HEB 4:1HEB 12:18Bakht Singh emphasizes the journey of the Israelites from Egypt to Canaan as a metaphor for spiritual freedom and the dangers of returning to bondage. He explains that while God delivered His people from slavery, they often struggled with the remnants of their old lives, just as believers today may revert to past sins despite being freed by Christ. The sermon highlights the purpose of the Law, which was to reveal sin and lead us to Christ, who fulfills the Law and offers true liberty through grace. Singh warns against teachings that impose legalistic practices, such as those from the Seventh Day Adventists, which can lead believers back into bondage rather than into the freedom found in Christ. Ultimately, he calls for a life led by the Spirit, free from the constraints of the old covenant, and encourages believers to embrace their identity as children of God.
The Lord Our Righteousness. (Jer. 23:6)
By George Whitefield1JER 23:6MAT 6:33JHN 3:16ACT 4:12ROM 3:22ROM 10:42CO 5:21EPH 2:8PHP 3:91JN 1:9George Whitefield preaches passionately about the importance of Christ being our righteousness, emphasizing the natural tendency towards self-righteousness and the need for the righteousness of Jesus to be imputed to believers. He addresses objections against this doctrine, highlighting the dangers of relying on our own works for salvation and the necessity of embracing the righteousness of Christ through faith. Whitefield urges both believers and unbelievers to seek the Lord as their righteousness, emphasizing the eternal consequences of rejecting Christ's righteousness and the urgency of coming to Jesus for salvation.
Epistle 287
By George Fox0FaithfulnessTrue WorshipGEN 11:1ROM 10:4George Fox emphasizes the importance of remembering God's mercies and warns against the tendency to forget Him, as seen throughout biblical history. He reflects on how people have strayed from true worship and the teachings of Christ, often following man-made religions instead. Fox urges believers to remain faithful to the gospel and to train their children in the fear of God, ensuring they do not fall back into spiritual darkness. He highlights the necessity of walking in the Spirit and adhering to the new covenant, which empowers believers to live righteously. Ultimately, he reassures that God's grace is sufficient for salvation and guidance.
Christ Is All, and in All
By Octavius Winslow0The All-in-All of ChristChrist's SufficiencyPSA 73:26ISA 41:10MAT 11:28JHN 14:27ROM 10:42CO 1:20PHP 4:19COL 3:11HEB 10:141PE 5:7Octavius Winslow emphasizes that Christ is the ultimate fulfillment and essence of all aspects of life, stating that He is 'all and in all.' He reflects on how Christ encompasses creation, redemption, and the entirety of the believer's experience, from joy to sorrow. Winslow encourages believers to recognize that every part of their lives is infused with Christ's presence and sufficiency, assuring them that He is their portion in every circumstance. He concludes with a powerful reminder that in times of loss or transition, Christ remains the constant source of strength and hope, ultimately being the all-sufficient Savior in both life and eternity.
The Law in the Hand of Christ.
By John Gill0Law And GraceChrist as Fulfillment of the LawDEU 10:5PSA 119:96MAT 5:17JHN 4:34ROM 3:31ROM 8:1ROM 10:41CO 9:212CO 3:3HEB 7:22John Gill preaches on 'The Law in the Hand of Christ,' emphasizing that the ark of the covenant symbolizes Christ, who embodies the law and fulfills its demands. He explains how the two tables of stone represent the moral law, which remains unchanged and is fulfilled in Christ, who is both the lawgiver and the one who bears the penalty for sin. Gill highlights that while the law is no longer a covenant of works for believers, it continues to guide them in their conduct under grace. The sermon concludes with the assurance that through Christ, the law is not a source of condemnation but a means of grace and guidance for believers.
Way to Be Holy
By Charles Finney0Faith and RighteousnessThe Role of Christ in the LawROM 8:1ROM 10:4Charles Finney emphasizes that Christ is the fulfillment of the law for righteousness, clarifying misconceptions about the law's abolition and the nature of justification. He argues that the moral law remains obligatory and that Christ's role is to inspire true obedience through faith, rather than merely providing a legal justification. Finney explains that faith in God's character is essential for genuine obedience, as it fosters love and confidence in Him. Ultimately, he asserts that the way to holiness is through belief in Christ, who transforms believers and enables them to fulfill the law's requirements.
Faithful and Just to Forgive
By Horatius Bonar0SalvationGrace Of GodISA 53:5MAT 5:17JHN 3:16ROM 10:42CO 5:21GAL 3:13EPH 1:7COL 1:14HEB 10:141JN 1:9Horatius Bonar emphasizes that our salvation is rooted in the perfect fulfillment of God's law, which was accomplished by Jesus Christ. He explains that Christ, though above the law, willingly became subject to it, fulfilling every requirement and enduring its penalties on our behalf. This act of vicarious law-keeping ensures that believers are redeemed from the curse of the law, highlighting that Christ is not merely a helper but the Savior who fully satisfies the demands of justice. Bonar reassures that through faith in Christ, we receive a holy and righteous salvation, free from the law's claims. Ultimately, he underscores that Christ is the end of the law for righteousness to all who believe.
Hungering
By A.W. Pink0Righteousness in ChristSpiritual HungerPSA 42:1ISA 45:8JER 23:6MAT 5:6ROM 1:16ROM 3:22ROM 5:19ROM 10:4PHP 3:8REV 7:16A.W. Pink emphasizes the profound spiritual hunger and thirst for righteousness that arises from a deep awareness of one's own sinfulness and need for salvation. He explains that this longing is not only a characteristic of the unconverted but also a continual experience for believers who desire to grow closer to God and be conformed to Christ's image. Pink highlights that true righteousness is found in Christ alone, who fulfills the law and provides the perfect righteousness needed for salvation. He reassures that those who hunger and thirst for righteousness will be filled, both in this life and in the life to come, where they will experience complete satisfaction in God's holiness. The sermon calls believers to reflect on their spiritual state and to seek a deeper relationship with God.
The Life Under Grace
By Lewis Sperry Chafer0ACT 15:28ACT 21:25ROM 3:21ROM 10:4ROM 13:14ROM 14:17GAL 2:4GAL 5:1GAL 5:5GAL 6:14EPH 2:10PHP 1:9PHP 4:8Lewis Sperry Chafer preaches about the distinction between the teachings of grace and the law, emphasizing that grace provides a perfect salvation and instruction for the daily life of believers. He explains that the teachings of grace are a particular revelation from God to Christians only, separate from any other rule of life found in the Bible. Chafer highlights the importance of understanding and following the teachings of grace, as they are essential for living a life well-pleasing to God and avoiding the errors of legalism. He warns against the dangers of mixing law and grace, illustrating through the apostle Paul's example that believers are to be governed solely by the teachings of grace, which exclude the principles of the law.
1 Timothy 1:5-7
By St. John Chrysostom0PSA 38:5MAT 18:19MAT 24:12JHN 3:20ROM 10:4ROM 13:31CO 15:252CO 2:15PHP 4:41TI 1:5John Chrysostom emphasizes the importance of genuine love, faith, and a pure heart in following God's commandments, warning against the dangers of vain pursuits and false teachings driven by envy and a desire for power. He highlights the significance of using the law lawfully, directing believers to Christ for true fulfillment and righteousness. Chrysostom urges the congregation to seek the eternal glory of God's Gospel, which surpasses worldly pleasures and possessions, and to clothe themselves with virtues and spiritual fragrance that bring honor and joy in this life and the next.
Exposition on Psalm 4
By St. Augustine0PSA 4:1ROM 8:25ROM 10:4St. Augustine preaches on the Psalms, highlighting the themes of righteousness, repentance, and hope in the Lord. He delves into the significance of being heard by God, the importance of being enlarged in heart through tribulations, and the need to turn from worldly desires to seek God's truth. St. Augustine emphasizes the sacrifice of righteousness through repentance and the seeking of internal goods rather than temporal pleasures. He encourages believers to be angry with their sins, to offer themselves as sacrifices to God, and to hope for the light of God's countenance within. The sermon concludes with a call to dwell in hope and singleness, awaiting the fulfillment of eternal promises.
Exposition on Psalm 13
By St. Augustine0PSA 12:1ROM 10:4St. Augustine delves into the psalm of David, reflecting on the longing for God's presence and guidance amidst trials and spiritual struggles. The psalmist questions God's apparent absence, seeking counsel and mercy to overcome adversity and the exaltation of enemies, whether spiritual or physical. Through prayer and hope in God's mercy, the psalmist finds strength to resist the devil's mockery and rejoice in the salvation and goodness provided by the Lord.
Exposition on Psalm 46
By St. Augustine0PSA 46:1PSA 46:6PSA 46:10MAT 27:51JHN 14:8ROM 8:31ROM 10:4St. Augustine preaches on the Psalms, emphasizing the revelation of secrets through Christ's sacrifice on the Cross, leading to the understanding that Christ is the end of the law and the key to unlocking hidden truths. He highlights the importance of surrendering to Christ, who perfects and completes us, and the need to find refuge and strength in God amidst life's uncertainties. Augustine discusses how tribulations, especially the consciousness of sin, can only be overcome by seeking God as our helper and finding forgiveness through His grace. He concludes by pointing to the tranquility and security found in acknowledging God's presence and power in our lives.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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 fulfillment 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, Psa 40:6, Psa 40:7; Heb 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 offenses, 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.
Jamieson-Fausset-Brown Bible Commentary
For Christ is the end--the object or aim. of the law for--justifying righteousness to every one that believeth--that is, contains within Himself all that the law demands for the justification of such as embrace Him, whether Jew or Gentile (Gal 3:24).
John Gill Bible Commentary
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 "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.
Tyndale Open Study Notes
10:4 The function of the law was to point forward and prepare the way for the Messiah; Jesus’ coming does not destroy the law but fulfills all of its requirements, so that the primary requirement for God’s people is to believe in him (see 3:31; Matt 5:17-18).