Romans 10 · Robertson's Word Pictures
1Desire (eudokia). No papyri examples of this word, though eudokesis occurs, only in LXX and N.T., but no example for "desire" unless this is one, though the verb eudokeo 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 (deesis). Late word from deoma, 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" (eis soterian), 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.
2A zeal for God (zelon theou). Objective genitive like Php 3:9 , "through faith in Christ" (dia pisteos Christou).
But not according to knowledge (all' ou kat' epignosin). 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.
3Being ignorant of God's righteousness (agnoountes ten tou theou dikaiosunen). 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 (ouch upetagesan). Second aorist passive indicative of upotasso, common Koine verb, to put oneself under orders, to obey, here the passive in sense of the middle (Jas 4:7 ) like apekrithen, I answered.
4The end of the law (telos nomou). 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.
5Thereby (en aute). That is by or in "the righteousness that is from law." He stands or falls with it. The quotation is from Le 18:5 .
6Saith thus (outos lege). Paul personifies "the from faith righteousness" (e ek pisteos dikaiosune). 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 (me eipeis en te kardia sou). Second aorist active subjunctive with me like De 8:17 . To say in the heart is to think (Mt 3:9 ).
That is, to bring Christ down (tout' estin Christon katagagein). Second aorist active infinitive of the common verb katago, to bring or lead down. It is dependent on the preceding verb anabeseta (shall ascend). Tout' estin (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.
7Into the abyss (eis ten abusson). See Lu 8:31 for this old Greek word (a privative and bussos) bottomless like sea (Ps 106:26 ), our abyss. In Re 9:1 it is the place of torment. Paul seems to refer to Hades or Sheol (Ac 2:27,31 ), the other world to which Christ went after death.
To bring Christ up (Christon anagagein). Second aorist active infinitive of anago and dependent on katabeseta (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.
8But what saith it? (alla t legei?). That is "the from faith righteousness."
The word of faith (to rema tes pisteos). The gospel message concerning faith (objective genitive). Only here. In contrast to the law.
Which we preach (o kerussomen). 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.
9If thou shalt confess (ean omologeseis). Third class condition (ean and first aorist active subjunctive of omologeo).
With thy mouth Jesus as Lord (en to stomat sou Kurion Iesoun). This is the reading of nearly all the MSS. But B 71 Clem of Alex. read to rema en to stomat sou ot Kurios Iesous (the word in thy mouth that Jesus is Lord). The idea is the same, the confession of Jesus as Lord as in 1Co 12:3; Php 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 (ka pisteuseis). Same construction. Faith precedes confession, of course.
10Man believeth (pisteueta). Impersonal construction, "it is believed" (present passive indicative of pisteuo). The order is reversed in this verse and the true order (faith, then confession).
Confession is made (omologeita). Impersonal construction again, "it is confessed," "man confesses." Both kardia (heart) and stomat (mouth) are in the instrumental case.
11Every one (pas). Paul adds this word to the quotation from Isa 28:16 already made in 9:33.
12Distinction (diastole). See on this word 3:22. Here it is followed by the ablative case Ioudaiou te ka Hellenos (between Jew and Greek).
Lord of all (Kurios panton). See Ga 3:28 .
Rich (plouton). Present active participle of plouteo. See Eph 3:8 "the unsearchable riches of Christ."
13Paul here quotes Joe 3:5 (Joe 2:32 LXX).
14How then shall they call? (pos oun epikalesontai?). Deliberative subjunctive (first aorist middle) of epikaleoma (see verses 12,13 ). The antecedent of eis on (in whom) is not expressed.
How shall they believe? (pos pisteusosin?). Deliberative subjunctive again (first aorist active of pisteuo just used). Each time Paul picks up the preceding verb and challenges that. Here again the antecedent eis touton before on is not expressed.
How shall they hear? (pos akousosin?). Deliberative subjunctive (first aorist active of akouo).
Without a preacher? (choris kerussontos?). Preposition choris with ablative singular masculine present active participle of kerusso, "without one preaching."
How shall they preach? (pos keruxosin?). Deliberative subjunctive again (first aorist active kerusso, to preach).
Except they be sent? (ean me apostalosin?). Second aorist passive deliberative subjunctive of apostello, 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.
15How beautiful (Hos oraio). A quotation from Isa 52:7 more like the Hebrew than the LXX, picturing the messengers of the restoration from the Jewish captivity. Paul assumes that the missionaries (apostolo) have been sent as implied in verse 14.
16But they did not all hearken (ou pantes upekousan). They heard, but did not heed. Some disbelieve now ( 3:3) as they did then. On obedience and disobedience see 5:19; 1Th 2:13; Ga 3:2 . He quotes Isa 53:1 to show how Isaiah felt.
Report (akoe). Literally, "hearing" (Mt 14:1; Mr 13:7 ).
17By the word of Christ (dia rematos Christou). "By the word about Christ" (objective genitive).
18Did they not hear? (me ouk ekousan?). Rather, "Did they fail to hear?" (expecting the negative answer me, while ouk blends with the verb). See on 1Co 9:5 for this construction.
Yea, verily (menounge). Triple particle (men, oun, ge) as in 9:20.
Sound (phthongos). Vibration of a musical string. See on 1Co 14:7 . Only two N.T. examples.
The world (tes oikoumenes). The inhabited earth as in Lu 2:1 .
19Did Israel not know? (me Israel ouk egno?). "Did Israel fail to know?" See above.
First (protos). Moses first before any one else. LXX quotation De 32:21 . See on 1Co 10:22 for parazeloso (I will provoke you to jealousy).
With that which is no nation (ep' ouk ethne). The Jews had worshipped "no-gods" and now God shows favours to a "no-nation" (people).
Will I anger you (parorgio umas). Future active (Attic future) of parorgizo, rare word, to rouse to wrath.
20Is very bold (apotolma). Present active indicative of apotolmao, old word, to assume boldness (apo, off) and only here in N.T. Isaiah "breaks out boldly" (Gifford). Paul cites Isa 65:1 in support of his own courage against the prejudice of the Jews. See 9:30-33 for illustration of this point.
I was found (eurethen). First aorist passive indicative of eurisko.
21All the day long (olen ten emeran). Accusative of extent of time. He quotes Isa 65:2 .
Did I spread out (exepetasa). First aorist active indicative of ekpetannum, old verb, to stretch out, bold metaphor, only here in N.T.
Unto a disobedient and a gainsaying people (pros laon apeithounta ka antilegonta). "Unto a people disobeying and talking back." The two things usually go together. Contrary and contradictory (Lu 13:34f. ).
Romans 11