rwp - Romans:9:30-10:21

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

rwp@Romans:9:31 @{Did not arrive at that law} (\eis nomon ouk ephthasen\). First aorist active indicative of \phthan\, old verb to anticipate (1Thessalonians:4:15|), now just to arrive as here and strkjv@2Corinthians: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.

rwp@Romans:9:32 @We must supply the omitted verb \edixa\ (pursued) from verse 31|. That explains the rest. {They stumbled at the stone of stumbling} (\prosekopsan ti lithi tou proskommatos\). The quotation is from strkjv@Isaiah:8:14|. \Proskopt\ means to cut (\kopt\) against (\pros\) as in strkjv@Matthew:4:6; strkjv@John:11:9f|. The Jews found Christ a \skandalon\ (1Corinthians:1:23|).

rwp@Romans:9:33 @Paul repeats the phrase just used in the whole quotation from strkjv@Isaiah: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 strkjv@Isaiah:28:16|. However, the Hebrew means "shall not make haste" rather than "shall not be put to shame." In strkjv@1Peter: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.

rwp@Romans:10:1 @{Desire} (\eudokia\). No papyri examples of this word, though \eudoksis\ occurs, only in LXX and N.T., but no example for "desire" unless this is one, though the verb \eudoke\ is common in Polybius, Diodorus, Dion, Hal. It means will, pleasure, satisfaction (Matthew:11:26; strkjv@2Thessalonians:1:11; strkjv@Phillipians:1:15; strkjv@2:13; strkjv@Ephesians:1:5,9|). {Supplication} (\desis\). Late word from \deomai\, to want, to beg, to pray. In the papyri. See strkjv@Luke: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 strian\), 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 strkjv@9:1-5|.

rwp@Romans:10:2 @{A zeal for God} (\zlon theou\). Objective genitive like strkjv@Phillipians:3:9|, "through faith in Christ" (\dia pistes Christou\). {But not according to knowledge} (\all' ou kat' epignsin\). 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.

rwp@Romans:10:3 @{Being ignorant of God's righteousness} (\agnoountes tn tou theou dikaiosunn\). A blunt thing to say, but true as Paul has shown in strkjv@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 hupetagsan\). Second aorist passive indicative of \hupotass\, common _Koin_ verb, to put oneself under orders, to obey, here the passive in sense of the middle (James:4:7|) like \apekrithn\, I answered.

rwp@Romans:10:4 @{The end of the law} (\telos nomou\). Christ put a stop to the law as a means of salvation (6:14; strkjv@9:31; strkjv@Ephesians:2:15; strkjv@Colossians:2:14|) as in strkjv@Luke:16:16|. Christ is the goal or aim of the law (Gal strkjv@3:24|). Christ is the fulfilment of the law (Matthew:5:17; strkjv@Romans:13:10; strkjv@1Timothy: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.

rwp@Romans:10:5 @{Thereby} (\en auti\). That is by or in "the righteousness that is from law." He stands or falls with it. The quotation is from strkjv@Leviticus:18:5|.

rwp@Romans:10:6 @{Saith thus} (\houts legei\). Paul personifies "the from faith righteousness" (\h ek pistes dikaiosun\). A free reproduction from strkjv@Deuteronomy: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} (\m eipis en ti kardii sou\). Second aorist active subjunctive with \m\ like strkjv@Deuteronomy:8:17|. To say in the heart is to think (Matthew:3:9|). {That is, to bring Christ down} (\tout' estin Christon katagagein\). Second aorist active infinitive of the common verb \katag\, to bring or lead down. It is dependent on the preceding verb \anabsetai\ (shall ascend). \Tout' estin\ (that is) is what is called _Midrash_ or interpretation as in strkjv@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.

rwp@Romans:10:7 @{Into the abyss} (\eis tn abusson\). See strkjv@Luke:8:31| for this old Greek word (\a\ privative and \bussos\) bottomless like sea (Psalms:106:26|), our abyss. In strkjv@Revelation:9:1| it is the place of torment. Paul seems to refer to Hades or Sheol (Acts:2:27,31|), the other world to which Christ went after death. {To bring Christ up} (\Christon anagagein\). Second aorist active infinitive of \anag\ and dependent on \katabsetai\ (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.

rwp@Romans:10:8 @{But what saith it?} (\alla ti legei?\). That is "the from faith righteousness." {The word of faith} (\to rma ts pistes\). The gospel message concerning faith (objective genitive). Only here. In contrast to the law. {Which we preach} (\ho krussomen\). 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.

rwp@Romans:10:9 @{If thou shalt confess} (\ean homologsis\). Third class condition (\ean\ and first aorist active subjunctive of \homologe\). {With thy mouth Jesus as Lord} (\en ti stomati sou Kurion Isoun\). This is the reading of nearly all the MSS. But B 71 Clem of Alex. read \to rma en ti stomati sou hoti Kurios Isous\ (the word in thy mouth that Jesus is Lord). The idea is the same, the confession of Jesus as Lord as in strkjv@1Corinthians:12:3; strkjv@Phillipians: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 pisteusis\). Same construction. Faith precedes confession, of course.

rwp@Romans:10:10 @{Man believeth} (\pisteuetai\). Impersonal construction, "it is believed" (present passive indicative of \pisteu\). 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 \kardii\ (heart) and \stomati\ (mouth) are in the instrumental case.

rwp@Romans:10:11 @{Every one} (\ps\). Paul adds this word to the quotation from strkjv@Isaiah:28:16| already made in strkjv@9:33|.

rwp@Romans:10:12 @{Distinction} (\diastol\). See on this word strkjv@3:22|. Here it is followed by the ablative case \Ioudaiou te kai Hellnos\ (between Jew and Greek). {Lord of all} (\Kurios pantn\). See strkjv@Galatians:3:28|. {Rich} (\ploutn\). Present active participle of \ploute\. See strkjv@Ephesians:3:8| "the unsearchable riches of Christ."

rwp@Romans:10:13 @Paul here quotes strkjv@Joel:3:5| (Joel:2:32| LXX).

rwp@Romans:10:14 @{How then shall they call?} (\ps oun epikalesntai?\). 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 pisteussin?\). Deliberative subjunctive again (first aorist active of \pisteu\ 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 akoussin?\). Deliberative subjunctive (first aorist active of \akou\). {Without a preacher?} (\chris krussontos?\). Preposition \chris\ with ablative singular masculine present active participle of \kruss\, "without one preaching." {How shall they preach?} (\ps kruxsin?\). Deliberative subjunctive again (first aorist active \kruss\, to preach). {Except they be sent?} (\ean m apostalsin?\). Second aorist passive deliberative subjunctive of \apostell\, 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.

rwp@Romans:10:15 @{How beautiful} (\Hs hraioi\). A quotation from strkjv@Isaiah: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|.

rwp@Romans:10:16 @{But they did not all hearken} (\ou pantes hupkousan\). They heard, but did not heed. Some disbelieve now (3:3|) as they did then. On obedience and disobedience see strkjv@5:19; strkjv@1Thessalonians:2:13; strkjv@Galatians:3:2|. He quotes strkjv@Isaiah:53:1| to show how Isaiah felt. {Report} (\akoi\). Literally, "hearing" (Matthew:14:1; strkjv@Mark:13:7|).

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

rwp@Romans:10:18 @{Did they not hear?} (\m ouk kousan?\). Rather, "Did they fail to hear?" (expecting the negative answer \m\, while \ouk\ blends with the verb). See on ¯1Corinthians:9:5| for this construction. {Yea, verily} (\menounge\). Triple particle (\men, oun, ge\) as in strkjv@9:20|. {Sound} (\phthoggos\). Vibration of a musical string. See on ¯1Corinthians:14:7|. Only two N.T. examples. {The world} (\ts oikoumens\). The inhabited earth as in strkjv@Luke:2:1|.

rwp@Romans:10:19 @{Did Israel not know?} (\m Israel ouk egn?\). "Did Israel fail to know?" See above. {First} (\prtos\). Moses first before any one else. LXX quotation strkjv@Deuteronomy:32:21|. See on ¯1Corinthians:10:22| for \parazls\ (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} (\parorgi humas\). Future active (Attic future) of \parorgiz\, rare word, to rouse to wrath.

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

rwp@Romans:10:21 @{All the day long} (\holn tn hmeran\). Accusative of extent of time. He quotes strkjv@Isaiah: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 (Luke:13:34f.|).