8
just the opposite. Because of sin and inability to keep God's law, Israel would fall under
the covenant curses and would need to look to the One who would not only keep the law
perfectly but also take upon himself the curse (Gal. 3:13) so that they could receive the
eternal blessings that the temporal blessings only foreshadowed.
With this context in mind, it is most likely that Paul uses Lev. 18:5 to represent
his understanding of the law in its demand for obedience to maintain life before God
within the temporal covenant community.
It is according to this principle of works that
Israelites were seeking to establish their own righteousness (Rom. 10:3; cf. Deut. 6:25).
What they failed to see is that sin makes this pursuit of righteousness based on works of
the law inoperative. Such a realization would have brought them to see their need to
receive righteousness from God through faith. This interpretation supports a disjunctive
use of the particle
GHY in v. 6, setting up an adversative relationship between the
"righteousness of the law" and the "righteousness of faith."
Deuteronomy 30:12-14 represents "the righteousness of faith"
Whereas Paul identifies Moses as the speaker in Rom. 10:5, he identifies "the
righteousness of faith" as the speaker in v. 6. The lack of a typical introductory formula,
the partial use of the OT text, and the significant departure from its wording, raises the
question of whether Paul is actually quoting Deut. 30:12-14, or simply using some of its
language to represent his ideas. If Paul is not quoting this text, then there is no reason to
think he means to interpret it or might have the context in mind. Thus, before we
consider the OT context we must establish whether or not Paul intends a quotation.
Is Paul quoting Deuteronomy 30:12-14?