Bible Commentaries

In Christ (εν Χριστωι — en Christōi). 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 Corinthians-witness (συνμαρτυρουσης — sunmarturousēs genitive absolute as in Romans 2:15 which see) “in the Holy Spirit.”

Sorrow (λυπη — lupē). 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 (αδιαλειπτος οδυνη τηι καρδιαι — adialeiptos odunē tēi kardiāi). Like angina pectoris. Οδυνη — Odunē is old word for consuming grief, in N.T. only here and and 1 Timothy 6:10.

Unceasing (αδιαλειπτος — adialeiptos). Late and rare adjective (in an inscription 1 cent. b.c.), in N.T. only here and 2 Timothy 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).

I could wish (ηυχομην — ēuchomēn). Idiomatic imperfect, “I was on the point of wishing.” We can see that ευχομαι — euchomai (I do wish) would be wrong to say. Αν ηυχομην — An ēuchomēn would mean that he does not wish (conclusion of second class condition). Αν ηυχομην — An ēuchomēn would be conclusion of fourth class condition and too remote. He is shut up to the imperfect indicative (Robertson, Grammar, p. 886).

Anathema (ανατεμα — anathema). See for this word as distinct from ανατημα — anathēma (offering) 1 Corinthians 12:3; Galatians 1:8.

I myself (αυτος εγω — autos egō). Nominative with the infinitive ειναι — einai and agreeing with subject of ηυχομην — ēuchomēn

According to the flesh (κατα σαρκα — kata sarka). As distinguished from Paul‘s Christian brethren.

Who (οιτινες — hoitines). The very ones who, inasmuch as they.

Israelites (Ισραηλειται — Israēleitai). Covenant name of the chosen people.

Whose (ων — hōn). Predicate genitive of the relative, used also again with οι πατερες — hoi pateres For “the adoption” (η υιοτεσια — hē huiothesia) see note on Romans 8:15.

The glory (η δοχα — hē doxa). The Shekinah Glory of God (Romans 3:23) and used of Jesus in James 2:1.

The covenants (αι διατηκαι — hai diathēkai). Plural because renewed often (Genesis 6:18; Genesis 9:9; Genesis 15:18; Genesis 17:2, Genesis 17:7, Genesis 17:9; Exodus 2:24).

The giving of the law (η νομοτεσια — hē nomothesia). Old word, here only in N.T., from νομος — nomos and τιτημι — tithēmi

The service (η λατρεια — hē latreia). The temple service (Hebrews 9:1, Hebrews 9:6).

The fathers (οι πατερες — hoi pateres). The patriarchs (Acts 3:13; Acts 7:32).

Of whom (εχ ων — ex hōn). Fourth relative clause and here with εχ — ex and the ablative.

Christ (ο Χριστος — ho Christos). The Messiah.

As concerning the flesh (το κατα σαρκα — 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 Romans 1:3.

Who is over all, God blessed for ever (ο ον επι παντων τεος ευλογητος — ho on epi pantōn theos eulogētos). 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 σαρκα — sarka (or colon) and start a new sentence for the doxology is very abrupt and awkward. See note on Acts 20:28 and note on Titus 2:13 for Paul‘s use of τεος — theos applied to Jesus Christ.

But it is not as though (ουχ οιον δε οτι — ouch hoion de hoti). Supply εστιν — estin after ουχ — ouch “But it is not such as that,” an old idiom, here alone in N.T.

Hath come to nought (εκπεπτωκεν — ekpeptōken). Perfect active indicative of εκπιπτω — ekpiptō old verb, to fall out.

For they are not all Israel, which are of Israel (ου γαρ παντες οι εχ Ισραηλ ουτοι Ισραηλ — ou gar pantes hoi ex Israēl houtoi Israēl). “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 (Galatians 3:7-9) that those of faith are the true sons of Abraham. He has amplified that idea also in Romans 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 (σπερμα Αβρααμ — sperma Abraam). Physical descent here, but spiritual seed by promise in Romans 9:8. He quotes Genesis 21:12.

The children of the promise (τα τεκνα της επαγγελιας — ta tekna tēs epaggelias). Not through Ishmael, but through Isaac. Only the children of the promise are “children of God” (τεκνα του τεου — 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. Luke 3:8.

A word of promise (επαγγελιας ο λογος ουτος — epaggelias ho logos houtos). Literally, “this word is one of promise.” Paul combines Genesis 18:10,14 from the lxx.

Having conceived of one (εχ ενος κοιτην εχουσα — ex henos koitēn echousa). By metonymy with cause for the effect we have this peculiar idiom (κοιτη — koitē being bed, marriage bed), “having a marriage bed from one” husband. One father and twins.

The children being not yet born (μηπω γεννητεντων — mēpō gennēthentōn). Genitive absolute with first aorist passive participle of γενναω — gennaō to beget, to be born, though no word for children nor even the pronoun αυτων — autōn (they).

Neither having done anything good or bad (μηδε πραχαντων τι αγατον η παυλον — mēde praxantōn ti agathon ē phaulon). Genitive absolute again with first active participle of πρασσω — prassō On παυλον — phaulon see note on 2 Corinthians 5:10.

The purpose of God (η προτεσις του τεου — hē prothesis tou theou). See note on Romans 8:28 for προτεσις — prothesis

According to election (κατ εκλογην — kat' eklogēn). Old word from εκλεγω — eklegō to select, to choose out. See note on 1 Thessalonians 1:4. Here it is the purpose (προτεσις — prothesis) of God which has worked according to the principles of election.

Not of works (ουκ εχ εργων — ouk ex ergōn). Not of merit.

But of him that calleth (αλλ εκ του καλουντος — all' ek tou kalountos). Present active articular participle of καλεω — kaleō in the ablative case after εκ — ek The source of the selection is God himself. Paul quotes Genesis 25:33 (lxx).

Paul quotes Malachi 1:2.

But Esau I hated (τον δε Εσαυ εμισησα — ton de Esau emisēsa). This language sounds a bit harsh to us. It is possible that the word μισεω — miseō did not always carry the full force of what we mean by “hate.” See Matthew 6:24 where these very verbs (μισεω — miseō and αγαπαω — agapaō) are contrasted. So also in Luke 14:26 about “hating” (μισεω — miseō) one‘s father and mother if coming between one and Christ. So in John 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.

Is there unrighteousness with God? (μη αδικια παρα τωι τεωι — mē adikia para tōi theōi̇). Paul goes right to the heart of the problem. Μη — Mē expects a negative answer. “Beside” (παρα — para) God there can be no injustice to Esau or to any one because of election.

For he says to Moses (τωι Μωυσει γαρ λεγει — tōi Mōusei gar legei). He has an Old Testament illustration of God‘s election in the case of Pharaoh (Exodus 33:19).

On whom I have mercy (ον αν ελεω — hon an eleō). Indefinite relative with αν — an and the present active subjunctive of ελεαω — eleaō late verb only here and Judges 1:23 in N.T. “On whomsoever I have mercy.” The same construction in ον αν οικτειρω — hon an oikteirō “on whomsoever I have compassion.”

So then (αρα ουν — ara oun). In view of this quotation.

It is not of (ου — ou). We must supply εστιν ελεος — estin eleos with ου — ou “Mercy is not of.” The articular participles (του τελοντοσ του τρεχοντοσ του ελεωντος — tou thelontosελεος — tou trechontosclass="normal greek">επιλυσεως — tou eleōntos) can be understood as in the genitive with eleos understood (mercy is not a quality of) or as the predicate ablative of source like epiluseōs in 2 Peter 1:20. Paul is fond of the metaphor of running.

To Pharaoh (τωι Παραω — tōi Pharaō). There is a national election as seen in Romans 9:7-13, 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 Exodus 9:16.

Might be published (διαγγεληι — diaggelēi). Second aorist passive subjunctive of διαγγελλω — diaggellō f0).

He hardeneth (σκληρυνει — sklērunei). Pharaoh hardened his own heart also (Exodus 8:15, Exodus 8:32; Exodus 9:34), but God gives men up also (Romans 1:24, Romans 1:26, Romans 1:28). This late word is used by the Greek physicians Galen and Hippocrates. See note on Acts 19:9. Only here in Paul.

Why doth he still find fault? (τι ετι μεμπεται — ti eti memphetai̇). Old verb, to blame. In N.T. only here and Hebrews 8:8. Paul‘s imaginary objector picks up the admission that God hardened Pharaoh‘s heart. “Still” (ετι — eti) argues for a change of condition since that is true.

Withstandeth his will (τωι βουληματι αυτου αντεστηκεν — tōi boulēmati autou anthestēken). Perfect active indicative of αντιστημι — anthistēmi old verb, maintains a stand (the perfect tense). Many have attempted to resist God‘s will (βουλημα — boulēma deliberate purpose, in N.T. only here and Acts 27:43; 1 Peter 4:3). Elsewhere τελημα — thelēma (Matthew 6:10).

Nay, but, O man, who art thou? (Ο αντρωπε μεν ουν γε συ τις ει — O anthrōpeσυ — men oun ge su tis ei̇). “O man, but surely thou who art thou?” Unusual and emphatic order of the words, prolepsis of τις — su (thou) before μεν ουν γε — tis (who) and μεν — men oun ge (triple particle, ουν — men indeed, γε — oun therefore, ο ανταποκρινομενος — ge at least) at the beginning of clause as in Romans 10:18; Philemon 3:8 contrary to ancient idiom, but so in papyri.

That repliest (ανταποκρινομαι — ho antapokrinomenos). Present middle articular participle of double compound verb αντι — antapokrinomai to answer to one‘s face (το πλασμα — anti̇) late and vivid combination, also in Luke 14:6, nowhere else in N.T., but in lxx.

The thing formed (πλασσω — to plasma). Old word (Plato, Aristophanes) from τωι πλασαντι — plassō to mould, as with clay or wax, from which the aorist active participle used here (Μη — tōi plasanti) comes. Paul quotes these words from Isaiah 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 (Isaiah 44:8; Isaiah 45:8-10; Jeremiah 18:6). τι με εποιησας ουτωσ — Mē expects a negative answer.

Why didst thou make me thus? (ουτως — ti me epoiēsas houtōṡ). 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” (houtōs). The potter takes the clay as he finds it, but uses it as he wishes.

Or hath not the potter a right over the clay? (η ουκ εχει εχουσιαν ο κεραμευς του πηλου — ē ouk echei exousian ho kerameus tou pēlou̇). This question, expecting an affirmative answer, is Paul‘s reply to the previous one, “Why didst thou make me thus?” Πηλος — Pēlos old word for clay, is mud or wet clay in John 9:6, John 9:11, John 9:14. The old word for potter (κεραμευς — kerameus) in N.T. only here and Matthew 27:7, Matthew 27:10.

Lump (πυραματος — phuramatos). Late word from πυραω — phuraō to mix (clay, dough, etc.).

One part (ο μεν — ho men) - another (ο δε — ho de). Regular idiom for contrast (μενδε — meṅ̇de) with the old demonstrative ο — ho (this), “this vessel (σκευος — skeuos old word as in Mark 11:16) for honour, that for dishonour.” Paul thus claims clearly God‘s sovereign right (εχουσιαν — exousian power, right, authority, from εχεστι — exesti) to use men (already sinners) for his own purpose.

Willing (τελων — thelōn). Concessive use of the participle, “although willing,” not causal, “because willing” as is shown by “with much long-suffering” (εν πολληι μακροτυμιαι — en pollēi makrothumiāi in much long-suffering).

His power (το δυνατον αυτου — to dunaton autou). Neuter singular of the verbal adjective rather than the substantive δυναμιν — dunamin

Endured (ηνεγκεν — ēnegken). Constative second aorist active indicative of the old defective verb περω — pherō to bear.

Vessels of wrath (σκευη οργης — skeuē orgēs). The words occur in Jeremiah 50:25 (lxx Jer 27:25), but not in the sense here (objective genitive like τεκνα οργης — tekna orgēs Ephesians 2:3, the objects of God‘s wrath).

Fitted (κατηρτισμενα — katērtismena). Perfect passive participle of καταρτιζω — katartizō old verb to equip (see note on Matthew 4:21 and see 2 Corinthians 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 1 Thessalonians 2:15.

Unto destruction (εις απωλειαν — eis apōleian). Endless perdition (Matthew 7:13; 2 Thessalonians 2:3; Philemon 3:19), not annihilation.

Vessels of mercy (σκευη ελεους — skeuē eleous). Objective genitive like σκευη οργης — skeuē orgēs

Afore prepared (προητοιμασεν — proētoimasen). First aorist active indicative of προετοιμαζω — proetoimazō old verb to make ready (from ετοιμος — hetoimos ready) and προ — pro before, in N.T. only here and Ephesians 2:10. But same idea in Romans 8:28-30.

But also from the Gentiles (αλλα και εχ ετνων — alla kai ex ethnōn). Paul had already alluded to this fact in Romans 9:6. (cf. Galatians 3:7-9). Now he proceeds to prove it from the Old Testament.

In Hosea (εν τωι ωσηε — en tōi Hōsēe). He quotes Hosea 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 = ου λαος — ou laos So here ο ου λαος μου — ho ou laos mou “the not people of mine.” Ου — Ou with substantives obliterates the meaning of the substantive, an idiom seen in Thucydides and other Greek writers. See also Romans 10:19; 1 Peter 2:10.

Which was not beloved (την ουκ ηγαπημενην — tēn ouk ēgapēmenēn). The lxx rendering of Lo-ruhamah (not mercy, without mercy or love), name of Hosea‘s daughter. The use of ουκ — ouk with the perfect passive participle is emphatic, since μη — mē is the usual negative of the participle in the Koiné.

Ye are not my people (ου λαος μου υμεις — ou laos mou humeis). Quotation from Hosea 1:10 (lxx Hosea 2:1).

There (εκει — ekei). Palestine in the original, but Paul applies it to scattered Jews and Gentiles everywhere.

Isaiah (Εσαιας — Esaias). Shortened quotation from Isa 10:22 (lxx).

It is the remnant that shall be saved (το υπολειμμα σωτησεται — to hupoleimma sōthēsetai). First future passive of σωζω — sōzō Literally, “the remnant will be saved.” Late word from υπολειπω — hupoleipō to leave behind (Romans 11:3), here only in N.T. Textus Receptus has καταλειμμα — kataleimma but Aleph A B have υπολειμμα — hupoleimma Isaiah cries in anguish over the outlook for Israel, but sees hope for the remnant.

Finishing it and cutting it short (συντελων και συντεμνων — suntelōn kai suntemnōn). Present active participles and note συν — sun - with each (perfective use of the preposition, finishing completely as in Luke 4:13, cutting off completely or abridging and here only in N.T.) The quotation is from Isaiah 28:22.

Hath said before (προειρηκεν — proeirēken). Perfect active indicative of προειπον — proeipon (defective verb). Stands on record in Isaiah 1:9.

Had left (εγκατελιπεν — egkatelipen). Second aorist active indicative of old verb εγκαταλειπω — egkataleipō to leave behind. Condition of second class, determined as unfulfilled, with αν εγενητημεν — an egenēthēmen and αν ωμοιωτημεν — an hōmoiōthēmen as the conclusions (both first aorist passives of γινομαι — ginomai and ομοιοω — homoioō common verbs).

A seed (σπερμα — sperma). The remnant of Romans 9:27.

Attained (κατελαβεν — katelaben). Second aorist active indicative of καταλαμβανω — katalambanō old verb, to grasp, to seize, to overtake (carrying out the figure in διωκω — diōkō (to pursue). It was a curious paradox.

Which is of faith (την εκ πιστεως — tēn ek pisteōs). As Paul has repeatedly shown, the only way to get the God-kind of righteousness.

Did not arrive at that law (εις νομον ουκ επτασεν — eis nomon ouk ephthasen). First aorist active indicative of πτανω — phthanō old verb to anticipate (1 Thessalonians 4:15), now just to arrive as here and 2 Corinthians 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.

We must supply the omitted verb εδιωχα — ediōxa (pursued) from Romans 9:31. That explains the rest.

They stumbled at the stone of stumbling (προσεκοπσαν τωι λιτωι του προσκομματος — prosekopsan tōi lithōi tou proskommatos). The quotation is from Isaiah 8:14. Προσκοπτω — Proskoptō means to cut (κοπτω — koptō) against (προς — pros) as in Matthew 4:6; John 11:9. The Jews found Christ a σκανδαλον — skandalon (1 Corinthians 1:23).

Paul repeats the phrase just used in the whole quotation from Isaiah 8:14 with the same idea in “a rock of offence” (πετραν σκανδαλου — petran skandalou “a rock of snare,” a rock which the Jews made a cause of stumbling). The rest of the verse is quoted from Isaiah 28:16. However, the Hebrew means “shall not make haste” rather than “shall not be put to shame.” In 1 Peter 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.