Romans 10:4
in Romans 10For Christ is the end of the law, to bring righteousness to everyone who believes.
BSB
The same verse in ASV and KJV ▾
ASV
For Christ is the end of the law unto righteousness to every one that believeth.
KJV
For Christ is the end of the law for righteousness to every one that believeth.
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This verse in Romans 10
Commentary
21 notes on this verseFor this is what Paul says concerning these men: "For they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth." And how is Christ the end of the law, if He be not also the final Cause of it?
This site's exposition
Christ is the end of the law
The word behind end is telos, which carries a finish and a goal at once, so Christ ends the law's claim to condemn and is the aim the law was pointing at all along. Calvin and Wesley both hold the two senses together. Righteousness then comes to everyone who believes.
The record, by era
The Church Fathers5 voices
A commentator
Severian of GabalaPAULINE COMMENTARY FROM THE GREEK CHURCH · Written before 425.
proposed
This does not mean that Christ is a part of the law but rather that he is the beginning of a new life. The law has come to an end; it has ceased.
A commentator
Hippolytus of RomeHippolytus Dogmatical and Historical Fragments · Written before 235.
proposed
And what saith the Lord to him? "Suffer it to be so now, for thus it becometh us to fulfil all righteousness." "Suffer it to be so now," John; thou art not wiser than I. Thou seest as man; I foreknow as God. It becomes me to do this first, and thus to teach. I engage in nothing unbecoming, for I am invested with honour. Dost thou marvel, O John, that I am not come in my dignity? The purple robe of kings suits not one in private station, but military splendour suits a king: am I come to a prince, and not to a friend? "Suffer it to be so now for thus it becometh us to fulfil all righteousness: "I am the Fulfiller of the law; I seek to leave nothing wanting to its whole fulfilment, that so after me Paul may exclaim, "Christ is the fulfilling of the law for righteousness to every one that believeth." "Suffer it to be so now, for thus it becometh us to fulfil all righteousness." Baptize me, John, in order that no one may despise baptism. I am baptized by thee, the servant, that no one among kings or dignitaries may scorn to be baptized by the hand of a poor priest. Suffer me to go down into the Jordan, in order that they may hear my Father's testimony, and recognise the power of the Son. "Suffer it to be so now, for thus it becometh us to fulfil all righteousness." Then at length John suffers Him. "And Jesus, when He was baptized, went up straightway out of the water: and the heavens were opened unto Him; and, lo, the Spirit of God descended like a dove, and rested upon Him. And a voice (came) from heaven, saying, This is my beloved Son, in whom I am well pleased."
A commentator
Origen of AlexandriaCOMMENTARY ON THE EPISTLE TO THE ROMANS · Written before 253.
proposed
For Christ is the end of the law: that is, the perfection of the law and righteousness is Christ, but for those who believe. Those, however, who do not believe, since they do not have Christ, do not have the perfection of the law; and therefore neither will they be able to attain to righteousness.
A commentator
Gennadius of ConstantinoplePAULINE COMMENTARY FROM THE GREEK CHURCH · Written before 471.
proposed
Christ fulfilled the law's purpose by granting the righteousness which comes by faith in him to all those who accepted him.
"For Christ is the end of the Law for righteousness to every one that believeth." See the judgment of Paul. For as he had spoken of a righteousness, and a righteousness, lest they of the Jews which believed should seem to have the one but be excluded from the other, and to be accused of lawlessness (for even these there was no less cause to fear about as being still newly come in), and lest Jews should again expect to achieve it, and should say, Though we have not at present fulfilled it, yet we certainly will fulfil it, see what ground he takes. He shows that there is but one righteousness, and that has its full issue in this, and that he that hath taken to himself this, the one by faith, hath fulfilled that also. But he that rejects this, falls short as well of that also. For if Christ be "the end of the Law," he that hath not Christ, even if he seem to have that righteousness, hath it not. But he that hath Christ, even though he have not fulfilled the Law aright, hath received the whole. For the end of the physician's art is health. As then he that can make whole, even though he hath not the physician's art, hath everything; but he that knows not how to heal, though he seem to be a follower of the art, comes short of everything: so is it in the case of the Law and of faith. He that hath this hath the end of that likewise, but he that is without this is an alien from both. For what was the object of the Law? To make man righteous. But it had not the power, for no one fulfilled it. This then was the end of the Law and to this it looked throughout, and for this all its parts were made, its feasts, and commandments, and sacrifices, and all besides, that man might be justified. But this end Christ gave a fuller accomplishment of through faith. Be not then afraid, he says, as if transgressing the Law in having come over to the faith. […]
14 more voices on this verse
The Church Fathers2 voices
And they did not believe the law as prophesying, but the bare word; and they followed through fear, not through disposition and faith. "For Christ is the end of the law for righteousness". For so he, who was after the law, Moses, foretold that it was necessary to hear in order that we might, according to the apostle, receive Christ, the fulness of the law.
The Jews did not understand the intention of the law and so failed to practice it. They made up their own version and thought that that was what the law intended. They had no faith in the prophetic power of the law. They followed the bare letter, not the inner meaning—fear, not faith.
The Medieval Church3 voices
Since he truly called the righteousness that is from the law a righteousness, then lest, on the one hand, those who believed from among the Jews should say: so then we became transgressors when we abandoned this righteousness, and on the other hand, lest those …
A commentator
BonaventureCollations on the Hexaemeron, Collation 3 · Written in the 13th century.
proposed
The second key is the understanding of the Incarnate Word, through whom all things are restored. "All things must be fulfilled that are written in the Law of Moses and the Prophets and the Psalms concerning Me. Then He opened their minds, that they might …
Then when he says, for the end of the law is Christ, he explains what he had said, namely, that they are ignorant of God's justice and refuse to submit to him, while they seek to establish their own justice based on the law. In …
The Puritans and the Awakening4 voices
): Christ is the end of the law for righteousness. The design of the law was to lead people to Christ. The moral law was but for the searching of the wound, the ceremonial law for the shadowing forth of the remedy; but Christ is the end of both.
quarantine:debris (2026-07-29) — leading-punctuation+unbalanced-parens
For Christ is the end of the law - The scope and aim of it. It is the very design of the law, to bring men to believe in Christ for justification and salvation.
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.
That there is no difference between Jews and Gentiles; but, in point of justification and acceptance with God, the gospel sets them both upon the same level,
The Nineteenth Century5 voices
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.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
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 (Ga 3:24).
YOU REMEMBER we spoke last Sabbath morning of “the days of the Son of man.” Oh that every Sabbath now might be a day of that kind in the most spiritual sense. I hope that we shall endeavour to make each Lord’s Day as it comes round a day of the Lord, by thinking much of Jesus by rejoicing much in him, by labouring for him, and by our growingly importunate prayer, that to him may the gathering of the people be.
YOU REMEMBER we spoke last Sabbath morning of “the days of the Son of man.” Oh that every Sabbath now might be a day of that kind in the most spiritual sense. I hope that we shall endeavour to make each Lord’s Day as it comes round a day of the Lord, by thinking much of Jesus by rejoicing much in him, by labouring for him, and by our growingly importunate prayer, that to him may the gathering of the people be. We may not have very many Sabbaths together, death may soon part us; but while we are able to meet as a Christian assembly, let us never forget that Christ’s presence is our main necessity, and let us pray for it and entreat the Lord to vouchsafe that presence always in displays of light, life and love! I become increasingly earnest that every preaching time should be a soul-saving time. I can deeply sympathize with Paul when he said, “My heart’s desire and prayer to God for Israel is that they might be saved.” We have had so much preaching, but, comparatively speaking, so little believing in Jesus; and if there be no believing in him, neither the law nor the gospel has answered its end, and our labour has been utterly in vain. Some of you have heard, and heard, and heard again, but you have not believed in Jesus. If the gospel had not come to your hearing you could not have been guilty of refusing it. “Have they not heard?” says the apostle. “Yes, verily:” but still “they have not all obeyed the gospel.” Up to this very moment there has been no hearing with the inner ear, and no work of faith in the heart, in the case of many whom we love.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
For Christ - This expression implies faith in Christ. This is the design of the discussion, to show that justification cannot be obtained by our own righteousness, but by faith in Christ. As no direct benefit results to people from Christ unless they believe on him, faith in him is implied where the word occurs in this connection. Is the end of the law - The word translated “end” means what completes a thing, or renders it perfect; also the boundary, issue, or termination of anything, as the end of life, the result of a prophecy, etc.; Joh 13:1; Luk 22:37. It also means the design or object which is had in view; the principal purpose for which it was undertaken; 1Ti 1:5,” The end of the commandment is charity;” the main design or purpose of the command is to produce love; 1Pe 1:9, “The end of your faith, the salvation of your souls;” the main design or purpose of faith is to secure salvation; Rom 14:9, “To this end Christ both died,” etc. For this design or purpose. This is doubtless its meaning here. “The main design or object which the perfect obedience of the Law would accomplish, is accomplished by faith in Christ.” That is, perfect obedience to the Law would accomplish justification before God, secure his favor and eternal life. The same end is now accomplished by faith in Christ. The great design of both is the same; and the same great end is finally gained. This was the subject of discussion between the apostle and the Jews; and this is all that is necessary to understand in the case. Some have supposed that the word “end” refers to the ceremonial law; that Christ fulfilled it, and brought it to an end. Others, that he perfectly fulfilled the moral law. And others, that the Law in the end leads us to Christ, or that its design is to point us to him. All this is true, but not the truth taught in this passage. […]
The words behind it
9 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| Τέλος | telos | [The] end | G5056 → | 40 times |
| γὰρ | gar | for | G1063 → | 1039 times |
| νόμου | nomou | of law | G3551 → | 192 times |
| Χριστὸς | christos | [is] Christ | G5547 → | 523 times |
| εἰς | eis | unto | G1519 → | 1755 times |
| δικαιοσύνην | dikaiosunen | righteousness | G1343 → | 92 times |
| παντὶ | panti | to everyone | G3956 → | 1235 times |
| τῷ | to | who | G3588 → | 19766 times |
| πιστεύοντι. | pisteuonti | is believing. | G4100 → | 237 times |
Τέλος[The] end
telosG5056 →40 times
γὰρfor
garG1063 →1039 times
νόμουof law
nomouG3551 →192 times
Χριστὸς[is] Christ
christosG5547 →523 times
εἰςunto
eisG1519 →1755 times
δικαιοσύνηνrighteousness
dikaiosunenG1343 →92 times
παντὶto everyone
pantiG3956 →1235 times
τῷwho
toG3588 →19766 times
πιστεύοντι.is believing.
pisteuontiG4100 →237 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
John 1:17For the law was given through Moses; grace and truth came through Jesus Christ.
it leads to
- Romans 6:14
For sin shall not be your master, because you are not under law, but under grace.
- John 14:6
Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through Me.
- Romans 3:19–26
Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God.
- Romans 5:20–21
The law came in so that the trespass would increase; but where sin increased, grace increased all the more,
- John 1:14
The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the one and only Son from the Father, full of grace and truth.
- Romans 6:14
Through
Galatians 3:24So the law became our guardian to lead us to Christ, that we might be justified by faith.
it leads to
- Acts 13:38–39
Therefore let it be known to you, brothers, that through Jesus the forgiveness of sins is proclaimed to you.
- Hebrews 10:1–14
For the law is only a shadow of the good things to come, not the realities themselves. It can never, by the same sacrifices offered year after year, make perfect those who draw near…
- Romans 7:24–25
What a wretched man I am! Who will rescue me from this body of death?
- Acts 13:38–39
Where this verse is studied
On this page
Studies5
About Romans
This page draws on 18 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Bonaventure, Collations on the Hexaemeron, Collation 3; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 1325: “Christ the End of the Law” (lightly modernized text, CCEL edition); Clement of Alexandria, The Stromata Book 2; Gennadius of Constantinople, PAULINE COMMENTARY FROM THE GREEK CHURCH; Hippolytus of Rome, Hippolytus Dogmatical and Historical Fragments; Irenaeus, Against Heresies Book IV; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Calvin, Commentary on the Epistle to the Romans; John Chrysostom, Homily on Romans 17; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, COMMENTARY ON THE EPISTLE TO THE ROMANS; Severian of Gabala, PAULINE COMMENTARY FROM THE GREEK CHURCH; Theophylact of Ohrid, Commentary on Romans and Thomas Aquinas, Commentary on Romans.