Charles Ellicott Commentary Romans 10

My heart’s desire.—Strictly, the goodwill of my heart. The earlier portion of this chapter is occupied with a more detailed exposition of the cause of Israel’s rejection, which has just been stated. They sought to do a hard thing—to work out a righteousness for themselves—instead of an easy thing—simply to believe in Christ.

This chapter, like the last, is introduced by an expression of the Apostle’s own warm affection for his people and his earnest desire for their salvation.

For Israel.—The true text is, for them. “Israel” has been put in the margin as an explanatory gloss, and from there found its way into the text. What made the rejection of Israel so especially poignant was that they were not a mere godless and irreligious people. On the contrary, they had a sincere zeal for religion, but it was a misdirected and ill-judged zeal.

A zeal of God, but not according to knowledge.—It would be difficult to find a more fitting description of the state of the Jews at this period. They had a zeal for God. “The Jew,” said Josephus, “knows the Law better than his own name . . . The sacred rules were punctually observed . . .

The great feasts were frequented by countless thousands . . . Over and above the requirements of the Law, ascetic religious exercises advocated by the teachers of the Law became popular. . . .

Even the Hellenized and Alexandrian Jews under Caligula died on the cross and by fire, and the Palestinian prisoners in the last war died by the claws of African lions in the amphitheatre, rather than sin against the Law. “What Greek,” exclaims Josephus, “would do such a thing? . . .” The Jews also exhibited an ardent zeal for the conversion of the Gentiles to the Law of Moses. The proselytes filled Asia Minor and Syria, and—to the indignation of Tacitus—Italy and Rome.

The tenacity of the Jews, and their uncompromising monotheism, were seen in some conspicuous examples. In the early part of his procuratorship, Pilate, seeking to break through their known repugnance to everything that suggested image-worship, had introduced into Jerusalem standards topped with silver busts of the emperor. In response, the people went down as a group to Caesarea, waited for five days and nights in the marketplace, bared their necks to the soldiers that Pilate sent among them, and did not stop until the order for the removal of the standards had been given.

Later, he had certain gilded shields bearing a dedicatory inscription to Tiberius hung up in the palace at Jerusalem. Then, again, the Jews did not rest until, by their complaints addressed directly to the emperor, they had succeeded in getting them taken down.

The consternation caused by Caligula’s order for the erection of his own statue in the Temple is well known. None of the Roman governors dared to carry it out, and Caligula himself was slain before it could be accomplished.

Justice must be done to the heroic spirit of the Jews. But it was zeal directed into the most mistaken channels. Their religion was legal and formal to an extreme degree. Under an outward show of punctilious obedience, it concealed all the inward corruption described by the Apostle in Romans 2:17-29, the full extent of which was seen in the horrors of the great insurrection and the siege of Jerusalem.

God’s righteousness.—See Romans 1:17; Romans 3:21.

Their own righteousness.—A righteousness founded on their own works.

The end of the law.—“End,” in the proper sense of termination or conclusion. Christ is that which brings the functions of the Law to an end by superseding it. “The Law pursues a man until he takes refuge in Christ; then it says, You have found your asylum; I will trouble you no more, now you are wise; now you are safe.” (Bengel.)

For righteousness to every one that believeth.—So that every one who believes may obtain righteousness.

For Moses describes.—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—that is, the righteousness just mentioned. “The man who doeth this righteousness” (according to a more correct text) “shall live in and by it.”