Bible Commentaries

Desire (ευδοκια — eudokia). No papyri examples of this word, though ευδοκησις — eudokēsis occurs, only in lxx and N.T., but no example for “desire” unless this is one, though the verb ευδοκεω — eudokeō is common in Polybius, Diodorus, Dion, Hal. It means will, pleasure, satisfaction (Matthew 11:26; 2 Thessalonians 1:11; Philemon 1:15; Philemon 2:13; Ephesians 1:5, Ephesians 1:9).

Supplication (δεησις — deēsis). Late word from δεομαι — deomai to want, to beg, to pray. In the papyri. See 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” (εις σωτηριαν — eis sōtērian), 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 Romans 9:1-5.

A zeal for God (ζηλον τεου — zēlon theou). Objective genitive like Philemon 3:9, “through faith in Christ” (δια πιστεως Χριστου — dia pisteōs Christou).

But not according to knowledge (αλλ ου κατ επιγνωσιν — all' ou kat' epignōsin). They had knowledge of God and so were superior to the Gentiles in privilege (Romans 2:9-11), but they sought God in an external way by rules and rites and missed him (Romans 9:30-33). They became zealous for the letter and the form instead of for God himself.

Being ignorant of God‘s righteousness (αγνοουντες την του τεου δικαιοσυνην — agnoountes tēn tou theou dikaiosunēn). 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 (Romans 1:17). They misconceived it (Romans 2:4).

They did not subject themselves (ουχ υπεταγησαν — ouch hupetagēsan). Second aorist passive indicative of υποτασσω — hupotassō common Koiné{[28928]}š verb, to put oneself under orders, to obey, here the passive in sense of the middle (James 4:7) like απεκριτην — apekrithēn I answered.

The end of the law (τελος νομου — telos nomou). Christ put a stop to the law as a means of salvation (Romans 6:14; Romans 9:31; Ephesians 2:15; Colossians 2:14) as in Luke 16:16. Christ is the goal or aim of the law (Galatians 3:24). Christ is the fulfilment of the law (Matthew 5:17; Romans 13:10; 1 Timothy 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.

Thereby (εν αυτηι — en autēi). That is by or in “the righteousness that is from law.” He stands or falls with it. The quotation is from Leviticus 18:5.

Saith thus (ουτως λεγει — houtōs legei). Paul personifies “the from faith righteousness” (η εκ πιστεως δικαιοσυνη — hē ek pisteōs dikaiosunē). A free reproduction from 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 (μη ειπηις εν τηι καρδιαι σου — mē eipēis en tēi kardiāi sou). Second aorist active subjunctive with μη — mē like Deuteronomy 8:17. To say in the heart is to think (Matthew 3:9).

That is, to bring Christ down (τουτ εστιν Χριστον καταγαγειν — tout' estin Christon katagagein). Second aorist active infinitive of the common verb καταγω — katagō to bring or lead down. It is dependent on the preceding verb αναβησεται — anabēsetai (shall ascend). Τουτ εστιν — Tout' estin (that is) is what is called Midrash or interpretation as in Romans 9:8. It occurs three times here (Romans 9:6-8). 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.

Into the abyss (εις την αβυσσον — eis tēn abusson). See note on Luke 8:31 for this old Greek word (α — a privative and βυσσος — bussos) bottomless like sea (Psalm 106:26), our abyss. In Revelation 9:1 it is the place of torment. Paul seems to refer to Hades or Sheol (Acts 2:27, Acts 2:31), the other world to which Christ went after death.

To bring Christ up (Χριστον αναγαγειν — Christon anagagein). Second aorist active infinitive of αναγω — anagō and dependent on καταβησεται — katabēsetai (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.

But what saith it? (αλλα τι λεγει — alla ti legei̇). That is “the from faith righteousness.”

The word of faith (το ρημα της πιστεως — to rēma tēs pisteōs). The gospel message concerning faith (objective genitive). Only here. In contrast to the law.

Which we preach (ο κηρυσσομεν — ho kērussomen). 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.

If thou shalt confess (εαν ομολογησηις — ean homologēsēis). Third class condition (εαν — ean and first aorist active subjunctive of ομολογεω — homologeō).

With thy mouth Jesus as Lord (εν τωι στοματι σου Κυριον Ιησουν — en tōi stomati sou Kurion Iēsoun). This is the reading of nearly all the MSS. But B 71 Clem of Alex. read το ρημα εν τωι στοματι σου οτι Κυριος Ιησους — to rēma en tōi stomati sou hoti Kurios Iēsous (the word in thy mouth that Jesus is Lord). The idea is the same, the confession of Jesus as Lord as in 1 Corinthians 12:3; Philemon 2:11. No Jew would do this who had not really trusted Christ, for Κυριος — Kurios in the lxx is used of God. No Gentile would do it who had not ceased worshipping the emperor as Κυριος — Kurios The word Κυριος — Kurios was and is the touchstone of faith.

And shalt believe (και πιστευσηις — kai pisteusēis). Same construction. Faith precedes confession, of course.

Man believeth (πιστευεται — pisteuetai). Impersonal construction, “it is believed” (present passive indicative of πιστευω — pisteuō). The order is reversed in this verse and the true order (faith, then confession).

Confession is made (ομολογειται — homologeitai). Impersonal construction again, “it is confessed,” “man confesses.” Both καρδιαι — kardiāi (heart) and στοματι — stomati (mouth) are in the instrumental case.

Every one (πας — pās). Paul adds this word to the quotation from Isaiah 28:16 already made in Romans 9:33.

Distinction (διαστολη — diastolē). See note on this word Romans 3:22. Here it is followed by the ablative case Ιουδαιου τε και ελληνος — Ioudaiou te kai Hellēnos (between Jew and Greek).

Lord of all (Κυριος παντων — Kurios pantōn). See Galatians 3:28.

Rich (πλουτων — ploutōn). Present active participle of πλουτεω — plouteō See note on Ephesians 3:8 “the unsearchable riches of Christ.”

Paul here quotes Joel 3:5 (Joel 2:32, lxx).

How then shall they call? (πως ουν επικαλεσωνται — pōs oun epikalesōntai̇). Deliberative subjunctive (first aorist middle) of επικαλεομαι — epikaleomai (see Romans 10:12, Romans 10:13). The antecedent of εις ον — eis hon (in whom) is not expressed.

How shall they believe? (πος πιστευσωσιν — pos pisteusōsiṅ). Deliberative subjunctive again (first aorist active of πιστευω — pisteuō just used). Each time Paul picks up the preceding verb and challenges that. Here again the antecedent εις τουτον — eis touton before ον — hon is not expressed.

How shall they hear? (πος ακουσωσιν — pos akousōsiṅ). Deliberative subjunctive (first aorist active of ακουω — akouō).

Without a preacher? (χωρις κηρυσσοντοσ — chōris kērussontoṡ). Preposition χωρις — chōris with ablative singular masculine present active participle of κηρυσσω — kērussō “without one preaching.”

How shall they preach? (πως κηρυχωσιν — pōs kēruxōsiṅ). Deliberative subjunctive again (first aorist active κηρυσσω — kērussō to preach).

Except they be sent? (εαν μη αποσταλωσιν — ean mē apostalōsiṅ). Second aorist passive deliberative subjunctive of αποστελλω — apostellō to send, from which verb αποστολος — 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.

How beautiful (ως ωραιοι — Hōs hōraioi). A quotation from 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 (αποστολοι — apostoloi) have been sent as implied in Romans 10:14.

But they did not all hearken (ου παντες υπηκουσαν — ou pantes hupēkousan). They heard, but did not heed. Some disbelieve now (Romans 3:3) as they did then. On obedience and disobedience see note on Romans 5:19; 1 Thessalonians 2:13; Galatians 3:2. He quotes Isaiah 53:1 to show how Isaiah felt.

Report (ακοηι — akoēi). Literally, “hearing” (Matthew 14:1; Mark 13:7).

By the word of Christ (δια ρηματος Χριστου — dia rēmatos Christou). “By the word about Christ” (objective genitive).

Did they not hear? (μη ουκ ηκουσαν — mē ouk ēkousaṅ). Rather, “Did they fail to hear?” (expecting the negative answer μη — mē while ουκ — ouk blends with the verb). See note on 1 Corinthians 9:5 for this construction.

Yea, verily (menounge). Triple particle (menμενουνγε — ounμεν ουν γε — ge) as in Romans 9:20.

Sound (πτογγος — phthoggos). Vibration of a musical string. See note on 1 Corinthians 14:7. Only two N.T. examples.

The world (tēs oikoumenēs). The inhabited earth as in Luke 2:1.

Did Israel not know? (μη Ισραελ ουκ εγνω — mē Israel ouk egnō̇). “Did Israel fail to know?” See above.

First (πρωτος — prōtos). Moses first before any one else. lxx quotation Deuteronomy 32:21. See note on 1 Corinthians 10:22 for παραζηλωσω — parazēlōsō (I will provoke you to jealousy).

With that which is no nation (επ ουκ ετνει — ep' ouk ethnei). The Jews had worshipped “no-gods” and now God shows favours to a “no-nation” (people).

Will I anger you (παροργιω υμας — parorgiō humas). Future active (Attic future) of παροργιζω — parorgizō rare word, to rouse to wrath.

Is very bold (αποτολμαι — apotolmāi). Present active indicative of αποτολμαω — apotolmaō old word, to assume boldness (απο — apo off) and only here in N.T. Isaiah “breaks out boldly” (Gifford). Paul cites Isaiah 65:1 in support of his own courage against the prejudice of the Jews. See on Romans 9:30-33 for illustration of this point.

I was found (ευρετην — heurethēn). First aorist passive indicative of ευρισκω — heuriskō f0).

All the day long (ολην την ημεραν — holēn tēn hēmeran). Accusative of extent of time. He quotes Isaiah 65:2.

Did I spread out (εχεπετασα — exepetasa). First aorist active indicative of εκπεταννυμι — ekpetannumi old verb, to stretch out, bold metaphor, only here in N.T.

Unto a disobedient and a gainsaying people (προς λαον απειτουντα και αντιλεγοντα — pros laon apeithounta kai antilegonta). “Unto a people disobeying and talking back.” The two things usually go together. Contrary and contradictory (Luke 13:34.).