Bible Heaven/Bible Heaven.iso/robertsn/rwp-ro/ro9.rwp

Text File | 1993-03-13 | 16KB | 298 lines

9:1 {In Christ} (\en Christôi\). Paul really takes a triple oath
here so strongly is he stirred. He makes a positive affirmation
in Christ, a negative one (not lying), the appeal to his
conscience as co-witness (\sunmarturousês\, genitive absolute as
in #2:15| which see) "in the Holy Spirit."

9:2 {Sorrow} (\lupê\). Because the Jews were rejecting Christ the
Messiah. "We may compare the grief of a Jew writing after the
fall of Jerusalem" (Sanday and Headlam). {Unceasing pain in my
heart} (\adialeiptos odunê têi kardiâi\). Like _angina pectoris_.
\Odunê\ is old word for consuming grief, in N.T. only here and
and #1Ti 6:10|. {Unceasing} (\adialeiptos\). Late and rare
adjective (in an inscription 1 cent. B.C.), in N.T. only here and
#2Ti 1:3|. Two rare words together and both here only in N.T. and
I and II Timothy (some small argument for the Pauline authorship
of the Pastoral Epistles).

9:3 {I could wish} (\êuchomên\). Idiomatic imperfect, "I was on
the point of wishing." We can see that \euchomai\ (I do wish)
would be wrong to say. \An êuchomên\ would mean that he does not
wish (conclusion of second class condition). \An êuchomên\ would
be conclusion of fourth class condition and too remote. He is
shut up to the imperfect indicative (Robertson, _Grammar_, p.
886). {Anathema} (\anathema\). See for this word as distinct from
\anathêma\ (offering) #1Co 12:3; Ga 1:8f.| {I myself} (\autos
egô\). Nominative with the infinitive \einai\ and agreeing with
subject of \êuchomên\. {According to the flesh} (\kata sarka\).
As distinguished from Paul's Christian brethren.

9:4 {Who} (\hoitines\). The very ones who, inasmuch as they.
{Israelites} (\Israêleitai\). Covenant name of the chosen people.
{Whose} (\hôn\). Predicate genitive of the relative, used also
again with \hoi pateres\. For "the adoption" (\hê huiothesia\)
see #8:15|. {The glory} (\hê doxa\). The Shekinah Glory of God
(#3:23|) and used of Jesus in #Jas 2:1|. {The covenants} (\hai
diathêkai\). Plural because renewed often (#Ge 6:18; 9:9; 15:18;
17:2,7,9; Ex 2:24|). {The giving of the law} (\hê nomothesia\).
Old word, here only in N.T., from \nomos\ and \tithêmi\. {The
service} (\hê latreia\). The temple service (#Heb 9:1,6|). {The
fathers} (\hoi pateres\). The patriarchs (#Ac 3:13; 7:32|).

9:5 {Of whom} (\ex hôn\). Fourth relative clause and here with
\ex\ and the ablative. {Christ} (\ho Christos\). The Messiah. {As
concerning the flesh} (\to kata sarka\). Accusative of general
reference, "as to the according to the flesh." Paul limits the
descent of Jesus from the Jews to his human side as he did in
#1:3f|. {Who is over all, God blessed for ever} (\ho on epi
pantôn theos eulogêtos\). A clear statement of the deity of
Christ following the remark about his humanity. This is the
natural and the obvious way of punctuating the sentence. To make
a full stop after \sarka\ (or colon) and start a new sentence for
the doxology is very abrupt and awkward. See #Ac 20:28; Tit 2:13|
for Paul's use of \theos\ applied to Jesus Christ.

9:6 {But it is not as though} (\ouch hoion de hoti\). Supply
\estin\ after \ouch\: "But it is not such as that," an old idiom,
here alone in N.T. {Hath come to nought} (\ekpeptôken\). Perfect
active indicative of \ekpiptô\, old verb, to fall out. {For they
are not all Israel, which are of Israel} (\ou gar pantes hoi ex
Israêl houtoi Israêl\). "For not all those out of Israel (the
literal Jewish nation), these are Israel (the spiritual Israel)."
This startling paradox is not a new idea with Paul. He had
already shown (#Ga 3:7-9|) that those of faith are the true sons
of Abraham. He has amplified that idea also in #Ro 4|. So he is
not making a clever dodge here to escape a difficulty. He now
shows how this was the original purpose of God to include only
those who believed. {Seed of Abraham} (\sperma Abraam\). Physical
descent here, but spiritual seed by promise in verse #8|. He
quotes #Ge 21:12f|.

9:8 {The children of the promise} (\ta tekna tês epaggelias\).
Not through Ishmael, but through Isaac. Only the children of the
promise are "children of God" (\tekna tou theou\) in the full
sense. He is not speaking of Christians here, but simply showing
that the privileges of the Jews were not due to their physical
descent from Abraham. Cf. #Lu 3:8|.

9:9 {A word of promise} (\epaggelias ho logos houtos\).
Literally, "this word is one of promise." Paul combines #Ge
18:10,14| from the LXX.

9:10 {Having conceived of one} (\ex henos koitên echousa\). By
metonomy with cause for the effect we have this peculiar idiom
(\koitê\ being bed, marriage bed), "having a marriage bed from
one" husband. One father and twins.

9:11 {The children being not yet born} (\mêpô gennêthentôn\).
Genitive absolute with first aorist passive participle of
\gennaô\, to beget, to be born, though no word for children nor
even the pronoun \autôn\ (they). {Neither having done anything
good or bad} (\mêde praxantôn ti agathon ê phaulon\). Genitive
absolute again with first active participle of \prassô\. On
\phaulon\, see #2Co 5:10|. {The purpose of God} (\hê prothesis
tou theou\). See #8:28| for \prothesis\. {According to election}
(\kat' eklogên\). Old word from \eklegô\, to select, to choose
out. See #1Th 1:4|. Here it is the purpose (\prothesis\) of God
which has worked according to the principles of election. {Not of
works} (\ouk ex ergôn\). Not of merit.

9:12 {But of him that calleth} (\all' ek tou kalountos\). Present
active articular participle of \kaleô\ in the ablative case after
\ek\. The source of the selection is God himself. Paul quotes #Ge
25:33| (LXX).

9:13 Paul quotes #Mal 1:2f|. {But Esau I hated} (\ton de Esau
emisêsa\). This language sounds a bit harsh to us. It is possible
that the word \miseô\ did not always carry the full force of what
we mean by "hate." See #Mt 6:24| where these very verbs (\miseô\
and \agapaô\) are contrasted. So also in #Lu 14:26| about
"hating" (\miseô\) one's father and mother if coming between one
and Christ. So in #Joh 12:25| about "hating" one's life. There is
no doubt about God's preference for Jacob and rejection of Esau,
but in spite of Sanday and Headlam one hesitates to read into
these words here the intense hatred that has always existed
between the descendants of Jacob and of Esau.

9:14 {Is there unrighteousness with God?} (\mê adikia para tôi
theôi?\). Paul goes right to the heart of the problem. \Mê\
expects a negative answer. "Beside" (\para\) God there can be no
injustice to Esau or to any one because of election.

9:15 {For he says to Moses} (\tôi Môusei gar legei\). He has an
Old Testament illustration of God's election in the case of
Pharaoh (#Ex 33:19|). {On whom I have mercy} (\hon an eleô\).
Indefinite relative with \an\ and the present active subjunctive
of \eleaô\, late verb only here and #Jude 1:23| in N.T. "On
whomsoever I have mercy." The same construction in \hon an
oikteirô\, "on whomsoever I have compassion."

9:16 {So then} (\ara oun\). In view of this quotation. {It is not
of} (\ou\). We must supply \estin eleos\ with \ou\. "Mercy is not
of." The articular participles (\tou thelontos, tou trechontos,
tou eleôntos\) can be understood as in the genitive with \eleos\
understood (mercy is not a quality of) or as the predicate
ablative of source like \epiluseôs\ in #2Pe 1:20|. Paul is fond
of the metaphor of running.

9:17 {To Pharaoh} (\tôi Pharaô\). There is a national election as
seen in verses #7-13|, but here Paul deals with the election of
individuals. He "lays down the principle that God's grace does
not necessarily depend upon anything but God's will" (Sanday and
Headlam). He quotes #Ex 9:16|. {Might be published}
(\diaggelêi\). Second aorist passive subjunctive of \diaggellô\.

9:18 {He hardeneth} (\sklêrunei\). Pharaoh hardened his own heart
also (#Ex 8:15,32; 9:34|), but God gives men up also
(#1:24,26,28|). This late word is used by the Greek physicians
Galen and Hippocrates. See on »Ac 19:9|. Only here in Paul.

9:19 {Why doth he still find fault?} (\ti eti memphetai?\). Old
verb, to blame. In N.T. only here and #Heb 8:8|. Paul's imaginary
objector picks up the admission that God hardened Pharaoh's
heart. "Still" (\eti\) argues for a change of condition since
that is true. {Withstandeth his will} (\tôi boulêmati autou
anthestêken\). Perfect active indicative of \anthistêmi\, old
verb, maintains a stand (the perfect tense). Many have attempted
to resist God's will (\boulêma\, deliberate purpose, in N.T. only
here and #Ac 27:43; 1Pe 4:3|). Elsewhere \thelêma\ (#Mt 6:10|).

9:20 {Nay, but, O man, who art thou?} (\O anthrôpe, men oun ge su
tis ei?\). "O man, but surely thou who art thou?" Unusual and
emphatic order of the words, prolepsis of \su\ (thou) before
\tis\ (who) and \men oun ge\ (triple particle, \men\, indeed,
\oun\, therefore, \ge\, at least) at the beginning of clause as
in #Ro 10:18; Php 3:8| contrary to ancient idiom, but so in
papyri. {That repliest} (\ho antapokrinomenos\). Present middle
articular participle of double compound verb \antapokrinomai\, to
answer to one's face (\anti-\) late and vivid combination, also
in #Lu 14:6|, nowhere else in N.T., but in LXX. {The thing
formed} (\to plasma\). Old word (Plato, Aristophanes) from
\plassô\, to mould, as with clay or wax, from which the aorist
active participle used here (\tôi plasanti\) comes. Paul quotes
these words from #Isa 29:16| verbatim. It is a familiar idea in
the Old Testament, the absolute power of God as Creator like the
potter's use of clay (#Isa 44:8; 45:8-10; Jer 18:6|). \Mê\
expects a negative answer. {Why didst thou make me thus?} (\ti me
epoiêsas houtôs?\). The original words in Isaiah dealt with the
nation, but Paul applies them to individuals. This question does
not raise the problem of the origin of sin for the objector does
not blame God for that but why God has used us as he has, made
some vessels out of the clay for this purpose, some for that.
Observe "thus" (\houtôs\). The potter takes the clay as he finds
it, but uses it as he wishes.

9:21 {Or hath not the potter a right over the clay?} (\ê ouk
echei exousian ho kerameus tou pêlou?\). This question, expecting
an affirmative answer, is Paul's reply to the previous one, "Why
didst thou make me thus?" \Pêlos\, old word for clay, is mud or
wet clay in #Joh 9:6,11,14f|. The old word for potter
(\kerameus\) in N.T. only here and #Mt 27:7,10|. {Lump}
(\phuramatos\). Late word from \phuraô\, to mix (clay, dough,
etc.). {One part} (\ho men\) {--another} (\ho de\). Regular idiom
for contrast (\men--de\) with the old demonstrative \ho\ (this),
"this vessel (\skeuos\, old word as in #Mr 11:16|) for honour,
that for dishonour." Paul thus claims clearly God's sovereign
right (\exousian\, power, right, authority, from \exesti\) to use
men (already sinners) for his own purpose.

9:22 {Willing} (\thelôn\). Concessive use of the participle,
"although willing," not causal, "because willing" as is shown by
"with much long-suffering" (\en pollêi makrothumiâi\, in much
long-suffering). {His power} (\to dunaton autou\). Neuter
singular of the verbal adjective rather than the substantive
\dunamin\. {Endured} (\ênegken\). Constative second aorist active
indicative of the old defective verb \pherô\, to bear. {Vessels
of wrath} (\skeuê orgês\). The words occur in #Jer 50:25| (LXX
#Jer 27:25|), but not in the sense here (objective genitive like
\tekna orgês\, #Eph 2:3|, the objects of God's wrath). {Fitted}
(\katêrtismena\). Perfect passive participle of \katartizô\, old
verb to equip (see #Mt 4:21; 2Co 13:11|), state of readiness.
Paul does not say here that God did it or that they did it. That
they are responsible may be seen from #1Th 2:15f|. {Unto
destruction} (\eis apôleian\). Endless perdition (#Mt 7:13; 2Th
2:3; Php 3:19|), not annihilation.

9:23 {Vessels of mercy} (\skeuê eleous\). Objective genitive like
\skeuê orgês\. {Afore prepared} (\proêtoimasen\). First aorist
active indicative of \proetoimazô\, old verb to make ready (from
\hetoimos\, ready) and \pro\, before, in N.T. only here and #Eph
2:10|. But same idea in #Ro 8:28-30|.

9:24 {But also from the Gentiles} (\alla kai ex ethnôn\). Paul
had already alluded to this fact in #9:6f.| (cf. #Ga 3:7-9|). Now
he proceeds to prove it from the Old Testament.

9:25 {In Hosea} (\en tôi Hôsêe\). He quotes #2:23| with some
freedom. Hosea refers to the ten tribes and Paul applies the
principle stated there to the Gentiles. Hosea had a son named
_Lo-ammi_ = \ou laos\. So here \ho ou laos mou\ "the not people
of mine." \Ou\ with substantives obliterates the meaning of the
substantive, an idiom seen in Thucydides and other Greek writers.
See also #Ro 10:19; 1Pe 2:10|. {Which was not beloved} (\tên ouk
êgapêmenên\). The LXX rendering of _Lo-ruhamah_ (not mercy,
without mercy or love), name of Hosea's daughter. The use of
\ouk\ with the perfect passive participle is emphatic, since \mê\
is the usual negative of the participle in the _Koiné_.

9:26 {Ye are not my people} (\ou laos mou humeis\). Quotation
from #Ho 1:10| (LXX #Ho 2:1|). {There} (\ekei\). Palestine in the
original, but Paul applies it to scattered Jews and Gentiles
everywhere.

9:27 {Isaiah} (\Esaias\). Shortened quotation from #Isa 10:22|
(LXX). {It is the remnant that shall be saved} (\to hupoleimma
sôthêsetai\). First future passive of \sôzô\. Literally, "the
remnant will be saved." Late word from \hupoleipô\, to leave
behind (#11:3|), here only in N.T. Textus Receptus has
\kataleimma\, but Aleph A B have \hupoleimma\. Isaiah cries in
anguish over the outlook for Israel, but sees hope for the
remnant.

9:28 {Finishing it and cutting it short} (\suntelôn kai
suntemnôn\). Present active participles and note \sun-\ with each
(perfective use of the preposition, finishing completely as in
#Lu 4:13|, cutting off completely or abridging and here only in
N.T.) The quotation is from #Isa 28:22|.

9:29 {Hath said before} (\proeirêken\). Perfect active indicative
of \proeipon\ (defective verb). Stands on record in #Isa 1:9|.
{Had left} (\egkatelipen\). Second aorist active indicative of
old verb \egkataleipô\, to leave behind. Condition of second
class, determined as unfulfilled, with \an egenêthêmen\ and \an
hômoiôthêmen\ as the conclusions (both first aorist passives of
\ginomai\ and \homoioô\, common verbs). {A seed} (\sperma\). The
remnant of verse #27|.

9:30 {Attained} (\katelaben\). Second aorist active indicative of
\katalambanô\, old verb, to grasp, to seize, to overtake
(carrying out the figure in \diôkô\ (to pursue). It was a curious
paradox. {Which is of faith} (\tên ek pisteôs\). As Paul has
repeatedly shown, the only way to get the God-kind of
righteousness.

9:31 {Did not arrive at that law} (\eis nomon ouk ephthasen\).
First aorist active indicative of \phthanô\, old verb to
anticipate (#1Th 4:15|), now just to arrive as here and #2Co
10:14|. The word "that" is not in the Greek. Legal righteousness
Israel failed to reach, because to do that one had to keep
perfectly all the law.

9:32 We must supply the omitted verb \ediôxa\ (pursued) from
verse #31|. That explains the rest. {They stumbled at the stone
of stumbling} (\prosekopsan tôi lithôi tou proskommatos\). The
quotation is from #Isa 8:14|. \Proskoptô\ means to cut (\koptô\)
against (\pros\) as in #Mt 4:6; Joh 11:9f|. The Jews found Christ
a \skandalon\ (#1Co 1:23|).

9:33 Paul repeats the phrase just used in the whole quotation
from #Isa 8:14| with the same idea in "a rock of offence"
(\petran skandalou\, "a rock of snare," a rock which the Jews
made a cause of stumbling). The rest of the verse is quoted from
#Isa 28:16|. However, the Hebrew means "shall not make haste"
rather than "shall not be put to shame." In #1Pe 2:8| we have the
same use of these Scriptures about Christ. Either Peter had read
Romans or both Paul and Peter had a copy of Christian
_Testimonia_ like Cyprian's later.