Bible Heaven/Bible Heaven.iso/robertsn/rwp-ro/ro10.rwp

Text File | 1993-03-13 | 10KB | 190 lines

10:1 {Desire} (\eudokia\). No papyri examples of this word,
though \eudokêsis\ occurs, only in LXX and N.T., but no example
for "desire" unless this is one, though the verb \eudokeô\ is
common in Polybius, Diodorus, Dion, Hal. It means will, pleasure,
satisfaction (#Mt 11:26; 2Th 1:11; Php 1:15; 2:13; Eph 1:5,9|).
{Supplication} (\deêsis\). Late word from \deomai\, to want, to
beg, to pray. In the papyri. See #Lu 1:13|. It is noteworthy
that, immediately after the discussion of the rejection of Christ
by the Jews, Paul prays so earnestly for the Jews "that they may
be saved" (\eis sôtêrian\), literally "unto salvation." Clearly
Paul did not feel that the case was hopeless for them in spite of
their conduct. Bengel says: _Non orasset Paul si absolute
reprobati essent_ (Paul would not have prayed if they had been
absolutely reprobate). Paul leaves God's problem to him and pours
out his prayer for the Jews in accordance with his strong words
in #9:1-5|.

10:2 {A zeal for God} (\zêlon theou\). Objective genitive like
#Php 3:9|, "through faith in Christ" (\dia pisteôs Christou\).
{But not according to knowledge} (\all' ou kat' epignôsin\). They
had knowledge of God and so were superior to the Gentiles in
privilege (#2:9-11|), but they sought God in an external way by
rules and rites and missed him (#9:30-33|). They became zealous
for the letter and the form instead of for God himself.

10:3 {Being ignorant of God's righteousness} (\agnoountes tên tou
theou dikaiosunên\). A blunt thing to say, but true as Paul has
shown in #2:1-3:20|. They did not understand the God-kind of
righteousness by faith (#1:17|). They misconceived it (#2:4|).
{They did not subject themselves} (\ouch hupetagêsan\). Second
aorist passive indicative of \hupotassô\, common _Koiné_ verb, to
put oneself under orders, to obey, here the passive in sense of
the middle (#Jas 4:7|) like \apekrithên\, I answered.

10:4 {The end of the law} (\telos nomou\). Christ put a stop to
the law as a means of salvation (#6:14; 9:31; Eph 2:15; Col
2:14|) as in #Lu 16:16|. Christ is the goal or aim of the law
(#Gal 3:24|). Christ is the fulfilment of the law (#Mt 5:17; Ro
13:10; 1Ti 1:5|). But here (Denney) Paul's main idea is that
Christ ended the law as a method of salvation for "every one that
believeth" whether Jew or Gentile. Christ wrote _finis_ on law as
a means of grace.

10:5 {Thereby} (\en autêi\). That is by or in "the righteousness
that is from law." He stands or falls with it. The quotation is
from #Le 18:5|.

10:6 {Saith thus} (\houtôs legei\). Paul personifies "the from
faith righteousness" (\hê ek pisteôs dikaiosunê\). A free
reproduction from #De 30:11-14|. Paul takes various phrases from
the LXX and uses them for "his inspired conviction and
experiences of the gospel" (Denney). He does not quote Moses as
saying this or meaning this. {Say not in thy heart} (\mê eipêis
en têi kardiâi sou\). Second aorist active subjunctive with \mê\
like #De 8:17|. To say in the heart is to think (#Mt 3:9|). {That
is, to bring Christ down} (\tout' estin Christon katagagein\).
Second aorist active infinitive of the common verb \katagô\, to
bring or lead down. It is dependent on the preceding verb
\anabêsetai\ (shall ascend). \Tout' estin\ (that is) is what is
called _Midrash_ or interpretation as in #9:8|. It occurs three
times here (verses #6-8|). Paul applies the words of Moses to
Christ. There is no need for one to go to heaven to bring Christ
down to earth. The Incarnation is already a glorious fact. Today
some men scout the idea of the Deity and Incarnation of Christ.

10:7 {Into the abyss} (\eis tên abusson\). See #Lu 8:31| for this
old Greek word (\a\ privative and \bussos\) bottomless like sea
(#Ps 106:26|), our abyss. In #Re 9:1| it is the place of torment.
Paul seems to refer to Hades or Sheol (#Ac 2:27,31|), the other
world to which Christ went after death. {To bring Christ up}
(\Christon anagagein\). Second aorist active infinitive of
\anagô\ and dependent on \katabêsetai\ (shall descend). Christ
has already risen from the dead. The deity and resurrection of
Christ are precisely the two chief points of attack today on the
part of sceptics.

10:8 {But what saith it?} (\alla ti legei?\). That is "the from
faith righteousness." {The word of faith} (\to rêma tês
pisteôs\). The gospel message concerning faith (objective
genitive). Only here. In contrast to the law. {Which we preach}
(\ho kêrussomen\). The living voice brings home to every one the
faith kind of righteousness. Paul seizes upon the words of Moses
with the orator's instinct and with rhetorical skill (Sanday and
Headlam) applies them to the facts about the gospel message about
the Incarnation and Resurrection of Christ.

10:9 {If thou shalt confess} (\ean homologêsêis\). Third class
condition (\ean\ and first aorist active subjunctive of
\homologeô\). {With thy mouth Jesus as Lord} (\en tôi stomati sou
Kurion Iêsoun\). This is the reading of nearly all the MSS. But B
71 Clem of Alex. read \to rêma en tôi stomati sou hoti Kurios
Iêsous\ (the word in thy mouth that Jesus is Lord). The idea is
the same, the confession of Jesus as Lord as in #1Co 12:3; Php
2:11|. No Jew would do this who had not really trusted Christ,
for \Kurios\ in the LXX is used of God. No Gentile would do it
who had not ceased worshipping the emperor as \Kurios\. The word
\Kurios\ was and is the touchstone of faith. {And shalt believe}
(\kai pisteusêis\). Same construction. Faith precedes confession,
of course.

10:10 {Man believeth} (\pisteuetai\). Impersonal construction,
"it is believed" (present passive indicative of \pisteuô\). The
order is reversed in this verse and the true order (faith, then
confession). {Confession is made} (\homologeitai\). Impersonal
construction again, "it is confessed," "man confesses." Both
\kardiâi\ (heart) and \stomati\ (mouth) are in the instrumental
case.

10:11 {Every one} (\pâs\). Paul adds this word to the quotation
from #Isa 28:16| already made in #9:33|.

10:12 {Distinction} (\diastolê\). See on this word #3:22|. Here
it is followed by the ablative case \Ioudaiou te kai Hellênos\
(between Jew and Greek). {Lord of all} (\Kurios pantôn\). See #Ga
3:28|. {Rich} (\ploutôn\). Present active participle of
\plouteô\. See #Eph 3:8| "the unsearchable riches of Christ."

10:13 Paul here quotes #Joe 3:5| (#Joe 2:32| LXX).

10:14 {How then shall they call?} (\pôs oun epikalesôntai?\).
Deliberative subjunctive (first aorist middle) of \epikaleomai\
(see verses #12,13|). The antecedent of \eis hon\ (in whom) is
not expressed. {How shall they believe?} (\pos pisteusôsin?\).
Deliberative subjunctive again (first aorist active of \pisteuô\
just used). Each time Paul picks up the preceding verb and
challenges that. Here again the antecedent \eis touton\ before
\hon\ is not expressed. {How shall they hear?} (\pos
akousôsin?\). Deliberative subjunctive (first aorist active of
\akouô\). {Without a preacher?} (\chôris kêrussontos?\).
Preposition \chôris\ with ablative singular masculine present
active participle of \kêrussô\, "without one preaching." {How
shall they preach?} (\pôs kêruxôsin?\). Deliberative subjunctive
again (first aorist active \kêrussô\, to preach). {Except they be
sent?} (\ean mê apostalôsin?\). Second aorist passive
deliberative subjunctive of \apostellô\, to send, from which verb
\apostolos\ apostle comes. Negative condition of third class. In
graphic style Paul has made a powerful plea for missions. It is
just as true today as then.

10:15 {How beautiful} (\Hôs hôraioi\). A quotation from #Isa
52:7| more like the Hebrew than the LXX, picturing the messengers
of the restoration from the Jewish captivity. Paul assumes that
the missionaries (\apostoloi\) have been sent as implied in verse
#14|.

10:16 {But they did not all hearken} (\ou pantes hupêkousan\).
They heard, but did not heed. Some disbelieve now (#3:3|) as they
did then. On obedience and disobedience see #5:19; 1Th 2:13; Ga
3:2|. He quotes #Isa 53:1| to show how Isaiah felt. {Report}
(\akoêi\). Literally, "hearing" (#Mt 14:1; Mr 13:7|).

10:17 {By the word of Christ} (\dia rêmatos Christou\). "By the
word about Christ" (objective genitive).

10:18 {Did they not hear?} (\mê ouk êkousan?\). Rather, "Did they
fail to hear?" (expecting the negative answer \mê\, while \ouk\
blends with the verb). See on »1Co 9:5| for this construction.
{Yea, verily} (\menounge\). Triple particle (\men, oun, ge\) as
in #9:20|. {Sound} (\phthoggos\). Vibration of a musical string.
See on »1Co 14:7|. Only two N.T. examples. {The world} (\tês
oikoumenês\). The inhabited earth as in #Lu 2:1|.

10:19 {Did Israel not know?} (\mê Israel ouk egnô?\). "Did Israel
fail to know?" See above. {First} (\prôtos\). Moses first before
any one else. LXX quotation #De 32:21|. See on »1Co 10:22| for
\parazêlôsô\ (I will provoke you to jealousy). {With that which
is no nation} (\ep' ouk ethnei\). The Jews had worshipped
"no-gods" and now God shows favours to a "no-nation" (people).
{Will I anger you} (\parorgiô humas\). Future active (Attic
future) of \parorgizô\, rare word, to rouse to wrath.

10:20 {Is very bold} (\apotolmâi\). Present active indicative of
\apotolmaô\, old word, to assume boldness (\apo\, off) and only
here in N.T. Isaiah "breaks out boldly" (Gifford). Paul cites
#Isa 65:1| in support of his own courage against the prejudice of
the Jews. See #9:30-33| for illustration of this point. {I was
found} (\heurethên\). First aorist passive indicative of
\heuriskô\.

10:21 {All the day long} (\holên tên hêmeran\). Accusative of
extent of time. He quotes #Isa 65:2|. {Did I spread out}
(\exepetasa\). First aorist active indicative of \ekpetannumi\,
old verb, to stretch out, bold metaphor, only here in N.T. {Unto
a disobedient and a gainsaying people} (\pros laon apeithounta
kai antilegonta\). "Unto a people disobeying and talking back."
The two things usually go together. Contrary and contradictory
(#Lu 13:34f.|).