Roma 10:5

Bahasa Indonesia Sehari-hari

Sebab Musa menulis tentang kebenaran karena hukum Taurat: "Orang yang melakukannya, akan hidup karenanya."

Parallel Translations

Alkitab Terjemahan Baru
Sebab Musa menulis tentang kebenaran karena hukum Taurat: "Orang yang melakukannya, akan hidup karenanya."

Alkitab Terjemahan Lama
Sebab Musa telah menyuratkan bahwa orang yang melakukan kebenaran dari dalam Taurat itu akan hidup olehnya.

Contextual Overview

¹ Brethren, my heartes desire & prayer to God for Israel, is, that they myght be saued. ² For I beare them recorde, that they haue a zeale of God: but not accordyng to knowledge. ³ For they beyng ignoraunt of Gods ryghteousnesse, and goyng about to stablyshe their owne righteousnesse, haue not ben obedient vnto the ryghteousness of God. ⁴ For Christe is the ende of the lawe, for ryghteousnesse to all that beleue. ⁵ For Moyses writeth, of the ryghteousnesse which [is] of the lawe, howe that the man which doth those thinges, shall lyue by them. ⁶ But the ryghteousnesse which is of fayth, speaketh on this wise: Say not thou in thyne heart, who shall ascende into heauen? That is, to fetch Christe downe from aboue. ⁷ Either who shall descende into the deepe? That is, to fetch vp Christe agayne from the dead. ⁸ But what sayth he? The worde is nye thee, euen in thy mouth, and in thy heart. This same is the worde of faith, which we preache ⁹ For if thou shalt knowledge with thy mouth, the Lorde Iesus, and shalt beleue in thyne heart that God raysed hym from the dead, thou shalt be saued. ¹⁰ For with the heart man beleueth vnto ryghteousnesse, and with ye mouth man confesseth to saluation.

Bible Verse Review
  from Treasury of Scripure Knowledge

That the man: Leviticus 18:5, Nehemiah 9:29, Ezekiel 20:11, Ezekiel 20:13, Ezekiel 20:21, Luke 10:27, Luke 10:28, Galatians 3:12

Reciprocal: Deuteronomy 4:1 - that ye may Deuteronomy 6:24 - he might Deuteronomy 6:25 - General Deuteronomy 16:20 - live Deuteronomy 27:26 - confirmeth Deuteronomy 32:47 - General Matthew 19:17 - but Luke 10:26 - General John 5:45 - in Romans 2:13 - but the Romans 3:27 - of works Romans 7:9 - but Romans 7:10 - General Galatians 2:19 - through Philippians 3:9 - not Hebrews 5:13 - the word

Cross-References

Genesis 10:1
These are the generations of the sonnes of Noah, Sem, Ham, and Iapheth: and vnto them were chyldren borne after the fludde.

Genesis 10:9
The same began to be mightie in the earth, for he was a mightie hunter before the Lorde: Wherfore it is sayde, Euen as Nimrod the mightie hunter before the Lorde.

Genesis 10:20
These are the children of Ham in their kinredes, in their tongues, countreys, and in their nations.

Genesis 10:25
Unto Heber also were borne two sonnes: the name of the one was Peleg, for in his dayes was the earth deuided, and his brothers name was Iactan.

Psalms 72:10
The kyng of Tharsis and of the Iles shall offer presentes: the kynges of Sheba & Seba shall bring giftes.

Isaiah 24:15
Wherefore prayse ye the Lorde in the valleys, euen the name of the Lorde God of Israel in the Iles of the sea.

Isaiah 40:15
Beholde, all people are in comparison of hym as a droppe of a bucket full, and are counted as the least thyng that the ballaunce wayeth: yea and the Isles he taketh vp as a very litle thyng.

Isaiah 41:5
The Isles sawe and did feare, and the endes of the earth were abashed, drewe nye, and came hither.

Isaiah 42:4
He shall not be pensiue nor carefull, that he may restore righteousnesse vnto the earth: and the gentiles also shall loke for his lawes.

Isaiah 42:10
Sing vnto the Lorde a newe song of thankesgeuing, blowe out his prayse from the ende of the worlde: they that be vpon the sea, and all that is therein prayse hym, the Isles and they that dwell in them.

Gill's Notes on the Bible

For. Moses describeth the righteousness which is of the law,.... In this, and some following verses, an account is given of the two righteousnesses before mentioned, called their own and the righteousness of God; and that chiefly in the words of Moses, which is wisely done by the apostle, he and his writings being in great esteem among the Jews. The description he gives of the righteousness of the law, that is, righteousness which the law requires, and is done in obedience to its commands, is,

that the man which doth those things, shall live by them, or "in them"; and which is to be seen in Leviticus 18:5: "ye shall therefore keep my statutes and my judgments, which if a man do, he shall live in them"; from whence it appears, that by "those things" a man is to do, are meant the statutes and judgments of God, not the ordinances of the ceremonial, but the precepts of the moral law; and that the righteousness of the law lies in "doing" and keeping those statutes, not merely externally, but internally, with all the heart, and soul, and strength; the law requires love to God, fear of him, and faith in him, and an inward disposition of the mind towards him, and a conformity of heart and nature to his law, as well as outward obedience; and all this is to be done perfectly and completely in every punctilio the law requires, otherwise no life is to be expected, nor any righteousness to be had by it. The Jewish writers understand the life promised by the law, to be eternal life. The two Targums of Onkelos and Jonathan ben Uzziel paraphrase the words thus, "he shall live in them", בחיי עלמא, "in eternal life"; in like manner Jarchi explains them, "he shall live", לעולם הבא, "in the world to come"; to which agrees the note of R. Aben Ezra, who interprets it of lie in both worlds; he says the statutes of the law are life to them that do them in both worlds, for if a man understands the secret of them, he shall live for ever, and shall never die. The life which the law promised to Adam in his state of perfection, who was the only mere man that ever was capable of perfectly fulfilling it, was the continuance of the happy life he enjoyed; the life it promised to the Israelites, at the renewing of it on Mount Sinai, was a long and prosperous life in the land of Canaan; as for the promise of eternal life, that was made before the world began, in the covenant of grace, and is a peculiar promise and blessing of that covenant, is an entire gift of God's grace, and never was designed to be enjoyed through men's obedience to the law of works, but through the righteousness and death of Christ, who is the fulfilling end of the law: hence it appears, that as the righteousness of the law is a righteousness of works done by men, it cannot be the righteousness God imputes, for that is without works, and by which a man can be justified before God; and since the law requires internal and perfect obedience to it, it is certain that it cannot be yielded by fallen creatures; hence it follows, that there can be no life, and so no righteousness by it, the consequence of which, when observed by sinful men, horror, terror, and gloomy despair; the very reverse of which is the language of the righteousness of faith.

Barnes' Notes on the Bible

For Moses describeth ... - This is found in Leviticus 18:5, “Ye shall therefore keep my statutes and my judgments, which if a man do he shall live in them.” This appeal is made to Moses, both in regard to the righteousness of the Law and that of faith, in accordance with the usual manner of Paul to sustain all his positions by the Old Testament, and to show that he was introducing no new doctrine. He was only affirming that which had been long before taught in the writings of the Jews themselves. The word “describeth” is literally writes γράφει graphei, a word often used in this sense.

The righteousness ... - The righteousness which a perfect obedience to the Law of God would produce. That consisted in perfectly doing all that the Law required.

The man which doeth these things - The man who shall perform or obey what was declared in the previous statutes. Moses here had reference to all the commandments which God had given, moral and ceremonial. And the doctrine of Moses is what pertains to all laws, that he who shall render perfect and continued compliance with all the statutes made known, shall receive the reward which the Law promises. This is a first principle of all law; for all law holds a man to be innocent, and, of course, entitled to whatever immunities and rewards it has to confer, until he is proved to be guilty. In this case, however, Moses did not affirm that in fact any one either had yielded or would yield perfect obedience to the Law of God. The Scriptures abundantly teach elsewhere that it never has been done.

Doeth - Obeys, or yields obedience. So also Matthew 5:19, “Shall do and teach them.” Matthew 7:24, Matthew 7:26, “whosoever heareth these sayings ...and doeth them.” Matthew 23:3; Mark 3:35; Mark 6:20; Luke 6:46-47, Luke 6:49.

Shall live - Shall obtain felicity. Obedience shall render him happy, and entitled to the rewards of the obedient. Moses doubtless referred here to all the results which would follow obedience. The effect would be to produce happiness in this life and in the life to come. The principle on which happiness would be conferred, would be the same whether in this world or the next. The tendency and result of obedience would be to promote order, health, purity, benevolence; to advance the welfare of man, and the honor of God, and thus must confer happiness. The idea of happiness is often in the Scriptures represented by the word “life”; see the note at John 5:24. It is evident moreover that the Jews understood Moses here as referring to more than temporal blessings. The ancient Targum of Onkelos renders the passage in Leviticus thus: “The man who does these things shall live in them to eternal life.” So the Arabic version is, “The retribution of him who works these things is that he shall live an eternal life.”

By them - ἐν αὐτοῖς en autois. In them. In their observance he shall find happiness. Not simply as a result, or reward, but the very act of obeying shall carry its own reward. This is the case with all true religion. This declaration of Moses is still true. If perfect obedience were rendered, it would, from the nature of the case, confer happiness and life as long as the obedience was rendered. God would not punish the innocent. But in this world it never has been rendered, except in the case of the Lord Jesus; and the consequence is, that the course of man has been attended with pain, sorrow, and death.

Clarke's Notes on the Bible

Verse Romans 10:5. For Moses describeth the righteousness which is of the law — The place to which the apostle refers, seems to be Leviticus 18:5: Ye shall therefore keep my statutes and my judgments; which if a man do, he shall live in them. These words seem to be spoken in answer to an objection which might be made by a Jew: "Did not Moses give us a law, the observance of which should secure our salvation?" Such a law Moses undoubtedly gave, and that law promises life to those who perform its precepts: but who can plead for life on this ground, who rejects that Christ who is the end of the law? No man ever did, nor ever can, fulfil that law, so as to merit salvation by the performance of it: for, as all have sinned and come short of the glory of God, they are all under the curse of the law, which says: Cursed is every one who continueth not in all the things that are written in the book of the law to do them, Deuteronomy 27:26; Galatians 3:10; therefore by the deeds of this law none can be justified, because all are in a state of condemnation for transgressions already committed against it. If, therefore, there were not such a provision as is made by the death of Christ, no soul could be saved.