Rom 10:1-6 | RWP | e4.org | Desire ( ευδοκια ). No papyri examples of this word, though ευδοκησις occurs, only in LXX and N.T., but no example for "desire" unless this is one, though the verb ευδοκεω is common in Polybius, Diodorus, Dion, Hal. It means will, pleasure, satisfaction ( ; ; ; ; , ). Supplication ( δεησις ). Late word from δεομα , to want, to beg, to pray. In the papyri. See . 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 ), 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 10:1-6

Desire ( ευδοκια ). No papyri examples of this word, though ευδοκησις occurs, only in LXX and N.T., but no example for "desire" unless this is one, though the verb ευδοκεω 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 ( δεησις ). Late word from δεομα, 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" ( εις σωτηριαν ), 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.

A zeal for God ( ζηλον θεου ). Objective genitive like Php 3:9, "through faith in Christ" ( δια πιστεως Χριστου ).

But not according to knowledge ( αλλ' ου κατ' επιγνωσιν ). 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.

Being ignorant of God's righteousness ( αγνοουντες την του θεου δικαιοσυνην ). 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 ( ουχ υπεταγησαν ). Second aorist passive indicative of υποτασσω, common Koine verb, to put oneself under orders, to obey, here the passive in sense of the middle (Jas 4:7) like απεκριθην, I answered.

The end of the law ( τελος νομου ). 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.

Thereby ( εν αυτη ). That is by or in "the righteousness that is from law." He stands or falls with it. The quotation is from Le 18:5.

Saith thus ( ουτως λεγε ). Paul personifies "the from faith righteousness" ( η εκ πιστεως δικαιοσυνη ). 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 ( μη ειπηις εν τη καρδια σου ). Second aorist active subjunctive with μη like De 8:17. To say in the heart is to think (Mt 3:9).

That is, to bring Christ down ( τουτ' εστιν Χριστον καταγαγειν ). Second aorist active infinitive of the common verb καταγω, to bring or lead down. It is dependent on the preceding verb αναβησετα (shall ascend). Τουτ' εστιν (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.