{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/rom010.htm","path":"bib/cmt/vws/rom010.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/rom010.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nBrethren\nSee on Jo1 2:9. An expression of affectionate interest and indicating emotion.\nMy heart's desire (\u1f21 \u03b5\u1f50\u03b4\u03bf\u03ba\u03af\u03b1 \u03c4\u1fc6\u03c2 \u1f10\u03bc\u1fc6\u03c2 \u03ba\u03b1\u03c1\u03b4\u03af\u03b1\u03c2)\nMore literally, the good will of my heart. See on Luk 2:14. Compare Phi 1:15; Phi 2:13; Eph 1:5, Eph 1:9; Th2 1:11.\nPrayer (\u03b4\u03ad\u03b7\u03c3\u03b9\u03c2)\nSee on Luk 5:33.\nTo God (\u03c0\u03c1\u03cc\u03c2)\nImplying communion. See on with God, Joh 1:1.\nFor Israel\nThe best texts substitute \u03b1\u1f50\u03c4\u1ff6\u03bd for them; those described in the last three verses of ch. 9. Bengel remarks that Paul would not have prayed had they been utterly reprobate.\nThat they may be saved (\u03b5\u1f30\u03c2 \u03c3\u03c9\u03c4\u03b7\u03c1\u03af\u03b1\u03bd)\nLit., unto (their) salvation.\nI bear them record (\u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u1ff6)\nRev. witness. \"He seems to be alluding to his conduct of former days, and to say, 'I know something of it, of that zeal'\" (Godet).\nZeal of God (\u03b6\u1fc6\u03bb\u03bf\u03bd \u0398\u03b5\u03bf\u1fe6)\nRev., zeal for God. Like the phrase \"faith of Christ\" for \"faith in Christ\" (Phi 3:9); compare Col 2:12; Eph 3:12; Joh 2:17, \"the zeal of thine house,\" i.e., \"for thy house.\"\nKnowledge (\u1f10\u03c0\u03af\u03b3\u03bd\u03c9\u03c3\u03b9\u03bd)\nFull or correct and vital knowledge. See on Rom 1:28; see on Rom 3:20.\nGod's righteousness\nThat mentioned in Rom 9:30. Compare Phi 3:9; Rom 1:16, Rom 1:17; Rom 3:20-22.\nTo establish (\u03c3\u03c4\u1fc6\u03c3\u03b1\u03b9)\nOr set up, indicating their pride in their endeavor. They would erect a righteousness of their own as a monument to their own glory and not to God's.\nThe end of the law (\u03c4\u03ad\u03bb\u03bf\u03c2 \u03bd\u03cc\u03bc\u03bf\u03c5)\nFirst in the sentence as the emphatic point of thought. Expositors differ as to the sense. 1. The aim. Either that the intent of the law was to make men righteous, which was accomplished in Christ, or that the law led to Him as a pedagogue (Gal 3:24). 2. The fulfillment, as Mat 5:17. 3. The termination. To believers in Christ the law has no longer legislative authority to say, \"Do this and live; do this or die\" (Morison). The last is preferable. Paul is discussing two materially exclusive systems, the one based on doing, the other on believing. The system of faith, represented by Christ, brings to an end and excludes the system of law; and the Jews, in holding by the system of law, fail of the righteousness which is by faith. Compare Gal 2:16; Gal 3:2-14.\nDescribeth the righteousness - that (\u03b3\u03c1\u03ac\u03c6\u03b5\u03b9 \u03c4\u1f74\u03bd \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7\u03bd - \u1f45\u03c4\u03b9)\nThe best texts transfer \u1f45\u03c4\u03b9 that, and read \u03b3\u03c1\u03ac\u03c6\u03b5\u03b9 \u1f45\u03c4\u03b9, etc. Moses writeth that the man, etc. See Lev 18:5.\nThose things - by them (\u03b1\u1f50\u03c4\u1f70 - \u1f10\u03bd \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2)\nOmit those things, and read for \u1f10\u03bd \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 by them, \u1f10\u03bd \u03b1\u1f50\u03c4\u1fc7 by it, i.e., the righteousness which is of the law. The whole, as Rev., Moses writeth that the man that doeth the righteousness which is of the law shall live thereby.\nThe righteousness which is of faith (\u1f21 \u1f10\u03ba \u03c0\u03af\u03c3\u03c4\u03b5\u03c9\u03c2 \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7).\nThe of-faith righteousness. Righteousness is personified. Paul makes the righteousness of faith describe itself. Of faith, \u1f10\u03ba from. Marking the source.\nSpeaketh on this wise (\u03bf\u1f55\u03c4\u03c9\u03c2 \u03bb\u03ad\u03b3\u03b5\u03b9)\nThe quotation in Rom 10:6-8 is a free citation from Deu 30:11-14. Paul recognizes a secondary meaning in Moses' words, and thus changes the original expressions so as to apply them to the Christian faith-system. His object in the change is indicated by the explanatory words which he adds. He does not formally declare that Moses describes the righteousness of faith in these words, but appropriates the words of Moses, putting them into the mouth of the personified faith-righteousness.\nSay not in thy heart\nIn thy heart is added by Paul. The phrase say in the heart is a Hebraism for think, compare Psa 14:1; Psa 36:1; Psa 10:11. Usually of an evil thought. Compare Mat 3:9; Mat 24:48; Rev 18:7.\nWho shall ascend into heaven?\nThe Septuagint adds for us, and bring it to us, and hearing it we will do it.\nTo bring down\nInterpreting the Septuagint, and bring it to us.\nDescend into the deep\nRev., abyss. Septuagint, Who shall pass through to beyond the sea? See on Luk 8:31. Paul changes the phrase in order to adapt it to the descent of Christ into Hades. The two ideas may be reconciled in the fact that the Jew conceived the sea as the abyss of waters on which the earth rested. Compare Exo 20:4. Thus the ideas beyond the sea and beneath the earth coincide in designating the realm of the dead. Compare Homer's picture of the region of the dead beyond the Ocean-stream:\n\"As soon as thou shalt cross.\nOceanus, and come to the low shore\nAnd groves of Proserpine, the lofty groups\nOf poplars, and the willows that let fall\nTheir withered fruit, moor thou thy galley there\nIn the deep eddies of Oceanus,\nAnd pass to Pluto's comfortless abode.\"\n\"Odyssey,\" x. 508-513.\n\"Our bark\nReached the far confines of Oceanus.\nThere lies the land and there the people dwell\nOf the Cimmerians, in eternal cloud\nAnd darkness.\"\n\"Odyssey,\" xi. 13-15.\nTo bring up\nThere is no need. He is already risen.\nThe word is nigh thee\nSeptuagint, Very nigh thee is the word. The word is the whole subject-matter of the Gospel. See Rom 10:9. Moses used it of the law. See on Luk 1:37. The whole quotation in the Hebrew is as follows: \"It (the commandment) is not in heaven, that ye should say, Who will ascend for us to heaven, and bring it to us, and make us hear it that we may do it? And it is not beyond the sea, that ye should say, Who will go over for us beyond the sea, and bring it to us, and make us hear it that we may do it? But the word is very near thee, in thy mouth and in thy heart, to do it.\" The object of the passage is to contrast the system of faith with the system of law, and that, especially, with reference to the remoteness and difficulty of righteousness. Moses says that the commandment of God to Israel is not incapable of accomplishment, nor is it a distant thing to be attained only by long and laborious effort. The people, on the contrary, carries it in its mouth, and it is stamped upon its heart. Compare Exo 13:9; Deu 6:6-9. In applying these words to the system of faith, Paul, in like manner, denies that this system involves any painful search or laborious work. Christ has accomplished the two great things necessary for salvation. He has descended to earth and has risen from the dead. All that is necessary is to accept by faith the incarnate and risen Christ, instead of having recourse to the long and painful way of establishing one's own righteousness by obedience to the law.\nWord of faith\nThe phrase occurs only here. \"Which forms the substratum and object of faith\" (Alford). Others, the burden of which is faith.\nWe preach (\u03ba\u03b7\u03c1\u03cd\u03c3\u03c3\u03bf\u03bc\u03b5\u03bd)\nSee on Mat 4:17, and see on preacher, Pe2 2:5.\nThat (\u1f45\u03c4\u03b9)\nSo rendered as expressing the contents of the word of faith; but better because, giving a proof that the word is nigh. Confess and believe, correspond to mouth and heart.\nThe Lord Jesus (\u03ba\u03cd\u03c1\u03b9\u03bf\u03bd \u1f39\u03b7\u03c3\u03bf\u1fe6\u03bd)\nOthers, however, read \u03c4\u1f78 \u1fe5\u1fc6\u03bc\u03b1 \u1f10\u03bd \u03c4\u1ff7 \u03c3\u03c4\u03bf\u03bc\u03b1\u03c4\u03af \u03c3\u03bf\u03c5 \u1f45\u03c4\u03b9 \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u1f39\u03b7\u03c3\u03bf\u1fe6\u03c2 If thou shalt confess with thy mouth the word that Jesus is Lord. Rev., Jesus as Lord.\nWith the heart (\u03ba\u03b1\u03c1\u03b4\u03af\u1fb3)\nAs the seat of the energy of the divine Spirit (\u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 see on Rom 8:4); mediating the personal life (of the soul \u03c8\u03c5\u03c7\u03ae, see on Rom 11:3), which is conditioned by the Spirit. It is not the affections as distinguished from the intellect. Believing with the heart is in contrast with oral confession, not with intellectual belief. \"Believing is a mode of thinking not of feeling. It is that particular mode of thinking that is guided to its object by the testimony of another, or by some kind of inter-mediation. It is not intuitive\" (Morison).\nMan believeth (\u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03b5\u03c4\u03b1\u03b9)\nThe verb is used impersonally. Lit., it is believed. Believing takes place.\nConfession is made (\u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u03b5\u1fd6\u03c4\u03b1\u03b9)\nAlso impersonal. It is confessed. \"Confession is just faith turned from its obverse side to its reverse ... When faith comes forth from its silence to announce itself, and to proclaim the glory and the grace of the Lord, its voice is confession\" (Morison).\nThe scripture saith\nThe quotation from Isa 28:16 is repeated (see Rom 9:33) with the addition of everyone, whosoever.\nFor\nExplaining the whosoever of Rom 10:11.\nDifference\nBetter, as Rev., distinction. See on Rom 3:22.\nJew and Greek\nOn Greek, see on Act 6:1. Greeks here equivalent to Gentiles.\nLord (\u03ba\u03cd\u03c1\u03b9\u03bf\u03c2)\nSee on Mat 21:3. The reference is disputed: some Christ, others God. Probably Christ. See Rom 10:9, and compare Act 10:36. The hearing which is necessary to believing comes through the word of Christ (Rom 10:17, where the reading is Christ instead of God).\nThat call upon (\u1f10\u03c0\u03b9\u03ba\u03b1\u03bb\u03bf\u03c5\u03bc\u03ad\u03bd\u03bf\u03c5\u03c2)\nSee on appeal, Act 25:11; see on Jam 2:7. That invoke Him as, Lord: recalling Rom 10:9, Rom 10:10. Compare Joe 2:32.\nBe sent (\u1f00\u03c0\u03bf\u03c3\u03c4\u03b1\u03bb\u1ff6\u03c3\u03b9\u03bd)\nSee on Mat 10:16; see on Mar 4:29.\nBeautiful (\u1f61\u03c1\u03b1\u1fd6\u03bf\u03b9)\nFrom \u1f65\u03c1\u03b1 the time of full bloom or development. Hence the radical idea of the word includes both blooming maturity and vigor. Appropriate here to the swift, vigorous feet. Plato (\"Republic,\" x. 601) distinguishes between faces that are beautiful (\u03ba\u03b1\u03bb\u1ff6\u03bd) and blooming (\u1f61\u03c1\u03b1\u03af\u03c9\u03bd) In Gen 2:9 (Sept.) of the trees of Eden. Compare Mat 23:27; Act 3:2, Act 3:10.\nFeet\nEmphasizing the rapid approach of the messenger. \"In their running and hastening, in their scaling obstructing mountains, and in their appearance and descent from mountains, they are the symbols of the earnestly-desired, winged movement and appearance of the Gospel itself\" (Lange). Compare Nah 1:15; Eph 6:15; Rom 3:15; Act 5:9. Paul omits the mountains from the citation. Omit that preach the gospel of peace.\nBring glad tidings\nSee on Gospel, Matthew, superscription.\nObeyed (\u1f51\u03c0\u03ae\u03ba\u03bf\u03c5\u03c3\u03b1\u03bd)\nSee on obedience and disobedience, Rom 5:19. Also see on Act 5:29. Obeyed as the result of listening, and so especially appropriate here. Compare head and hear, Rom 10:14. For the same reason hearken (Rev.) is better than obeyed.\nReport (\u1f00\u03ba\u03bf\u1fc7)\nLit., hearing. Similarly, Mat 14:1; Mar 13:7. Compare the phrase word of hearing, Th1 2:13; Heb 4:2 (Rev.); and hearing of faith, i.e., message of faith, Gal 3:2.\nBy hearing (\u1f10\u03be \u1f00\u03ba\u03bf\u1fc6\u03c2)\nThe same word as report, above, and in the same sense, that which is heard.\nWord of God (\u1fe5\u03ae\u03bc\u03b1\u03c4\u03bf\u03c2 \u0398\u03b5\u03bf\u1fe6)\nThe best texts read of Christ. Probably not the Gospel, but Christ's word of command or commission to its preachers; thus taking up except they be sent (Rom 10:15), and emphasizing the authority of the message. Belief comes through the message, and the message through the command of Christ.\nDid they not hear? (\u03bc\u1f74 \u03bf\u1f50\u03ba \u1f24\u03ba\u03bf\u03c5\u03c3\u03b1\u03bd)\nA negative answer is implied by the interrogative particle. \"Surely it is not true that they did not hear.\"\nSound (\u03c6\u03b8\u03cc\u03b3\u03b3\u03bf\u03c2)\nOnly here and Co1 14:7, on which see note. Paul uses the Septuagint translation of Psa 19:4, where the Hebrew line or plummet-line (others musical chord) is rendered sound. The voice of the gospel message is like that of the starry sky proclaiming God's glory to all the earth. The Septuagint sound seems to be a free rendering in order to secure parallelism with words.\nOf the world (\u03c4\u1fc6\u03c2 \u03bf\u1f30\u03ba\u03bf\u03c5\u03bc\u03ad\u03bd\u03b7\u03c2)\nSee on Luk 2:1; see on Joh 1:9.\nDid Israel not know?\nAs in Rom 10:18, a negative answer is implied. \"It is surely not true that Israel did not know.\" Did not know what? That the Gospel should go forth into all the earth. Moses and Isaiah had prophesied the conversion of the Gentiles, and Isaiah the opposition of the Jews thereto.\nFirst Moses\nFirst in order; the first who wrote.\nI will provoke you to jealousy (\u1f10\u03b3\u1f7c \u03c0\u03b1\u03c1\u03b1\u03b6\u03b7\u03bb\u03ce\u03c3\u03c9 \u1f51\u03bc\u1fb6\u03c2)\nFrom Deu 32:21. See Rom 11:11, Rom 11:14; Co1 10:22. Used only by Paul. The Septuagint has them instead of you.\nBy them that are no people (\u1f10\u03c0' \u03bf\u1f50\u03ba \u1f14\u03b8\u03bd\u03b5\u03b9)\nLit., upon a no-people. The relation expressed by the preposition is that of the no-people as forming the basis of the jealousy. The prediction is that Israel shall be conquered by an apparently inferior people. No-people as related to God's heritage, not that the Gentiles were inferior or insignificant in themselves. For people render nation, as Rev. See on Pe1 2:9.\nBy a foolish nation (\u1f10\u03c0\u1f76 \u1f14\u03b8\u03bd\u03b5\u03b9 \u1f00\u03c3\u03c5\u03bd\u03ad\u03c4\u1ff3)\nLit., upon a foolish nation as the basis of the exasperation. For foolish, see on Rom 1:21.\nI will anger (\u03c0\u03b1\u03c1\u03bf\u03c1\u03b3\u03b9\u1f66)\nOr provoke to anger. The force of the compounded preposition \u03c0\u03b1\u03c1\u03ac in this verb and in \u03c0\u03b1\u03c1\u03b1\u03b6\u03b7\u03bb\u03ce\u03c3\u03c9 provoke to jealousy, seems to be driving to the side of something which by contact or comparison excites jealousy or anger.\nIs very bold (\u1f00\u03c0\u03bf\u03c4\u03bf\u03bb\u03bc\u1fb7)\nOnly here in the New Testament. Plato, \"Laws,\" 701, uses it of liberty as too presumptuous (\u1f00\u03c0\u03bf\u03c4\u03b5\u03c4\u03bf\u03bb\u03bc\u03b7\u03bc\u03ad\u03bd\u03b7\u03c2). The force of the preposition is intensive, or possibly pointing to him from whom the action proceeds; bold of himself: The simple verb means primarily to dare, and implies the manifestation of that boldness or confidence of character which is expressed by \u03b8\u03b1\u1fe4\u1fe5\u03ad\u03c9. See Co2 5:6, Co2 5:8; Co2 7:16; Co2 10:2, note.\nSaith\nIsa 65:1. Following the Septuagint, with the inversion of the first two clauses. Hebrew: \"I have offered to give answers to those who asked not. I have put myself in the way of those who sought me not. I have spread out my hand all the day to a refractory people.\" The idea in the Hebrew is, \"I have endeavored to be sought and found.\" Compare the clause omitted in Paul's quotation: \"I have said 'Here am I' to a people who did not call upon my name.\"\nDisobedient - gainsaying (\u1f00\u03c0\u03b5\u03b9\u03b8\u03bf\u1fe6\u03bd\u03c4\u03b1 - \u1f00\u03bd\u03c4\u03b9\u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b1)\nSee on Joh 3:36; see on Jde 1:11. Disobedience is the manifestation of the refractoriness expressed in gainsaying. Some explain gainsaying as contradicting. Compare Luk 13:34, Luk 13:35.","title":"Vincent's Word Studies: Romans: Romans Chapter 10","type":"page"}