Seder 91: Paul's Use of Leviticus 18:5 in Romans 10

 In Leviticus 18, God cautions the Israelites at Mount Sinai not to follow the ways of the peoples around them, in particular the Egyptians and Canaanites.  In verse 5, he states:

"You shall therefore keep my statutes and my rules; if a person does them, he shall live by them:  I am the LORD."  

The sentence "I am the LORD" is repeated often during the Exodus.  It is a shorthand form of Exodus 20:2:

"I am the LORD your God who brought you out of the land of Egypt, out of the household of slavery."

Because God has delivered Israel from slavery, the Israelites have exchanged masters.  Now they owe allegiance to God.  Leviticus 18:5 says that if the Israelites are loyal to him, then they will enjoy abundant life in the Promised Land.  

This isn't a matter of the Israelites earning God's favor.  God is committed to his covenant with Israel.  But whether particular Israelites and generations of Israelites experience the full blessings of the covenant will depend on how well they follow its stipulations (see Lev 26 and Dt 28, which contrast the blessings and curses that will follow from Israel's obedience or disobedience).  

In the context of Leviticus 17-20, the implications of Leviticus 18:5 actually go beyond the nation of Israel.  The principles stated in these chapters are not just for Israelites, but are also for people from the nations who choose to live among them (Lev 17:8, 10, 13; 18:26; 20:2).  Remember that God called the Israelites for the ultimate goal of blessing the nations (Ge 12:3; Isa 42:6; 49:6).  

In this context, the reference in Leviticus 18:5 to "a person" is not restricted to Israelites, but refers to "any person."  Rabbi Meir, a famous second-century rabbi, took such a view, arguing that "even a Gentile who engages in Torah study is considered like a high priest" (b. Sanhedrin 59a).  

The apostle Paul seems to be emphasizing this universal aspect of Leviticus 18:5 when he quotes the verse in Roman 10:5.  In Romans 10, Paul asserts that the ultimate goal of the Torah is the sending of Jesus the Messiah for the salvation of all nations.  In verses 5-13, he quotes several passages from the Hebrew Scriptures to emphasize the accessibility of salvation to all.  

I think that Paul's use of Leviticus 18:5 in Romans 10:5 is often misunderstood, as evidenced by the fact that the conjunction in Romans 10:6 is rendered "but" in almost all of our English translations.  It is widely believed that Paul is contrasting a "righteousness that is based on the law" and a "righteousness based on faith" in Romans 10:5-6.  However, in that case Paul would be pitting two scriptures against each other.  He would also seem to be saying that Leviticus 18:5 is about salvation by works, at least in the eyes of some.  

I would argue that "moreover" (as in the CJB) or "and" (as in YLT) would be a better translation than "but" in Romans 10:6, with Leviticus 18:5 intended to contribute to his argument.  In this reading, the "righteousness that is based on the law" is the "righteousness first announced in the Torah."