05000
 \\All things work together\\ (\\panta sunergei\\). A B have \\ho theos\\ as
 the subject of \\sunergei\\ (old verb,
 See note on "1Co 16:16"
 See note on "2Co 6:1"
 ). That is the idea anyhow. It is God who makes "all things work
 together" in our lives "for good" (\\eis agathon\\), ultimate good.
 \\According to his purpose\\ (\\kata prothesin\\). Old word, seen already
 in
 # Ac 27:13
 and for "shewbread" in
 # Mt 12:4
 The verb \\protithmi\\ Paul uses in
 # 3:24
 for God's purpose. Paul accepts fully human free agency but
 behind it all and through it all runs God's sovereignty as here
 and on its gracious side
 # 9:11; 3:11; 2Ti 1:9

05001
 \\Foreknew\\ (\\proegn\\). Second aorist active indicative of
 \\proginsk\\, old verb as in
 # Ac 26:5
 See
 # Ps 1:6
 (LXX) and
 # Mt 7:23
 This fore-knowledge and choice is placed in eternity in
 # Eph 1:4
 \\He foreordained\\ (\\prorisen\\). First aorist active indicative of
 \\prooriz\\, late verb to appoint beforehand as in
 # Ac 4:28; 1Co 2:7
 Another compound with \\pro-\\ (for eternity). \\Conformed to the\\
 \\image\\ (\\summorphous ts eikonos\\). Late adjective from \\sun\\ and
 \\morph\\ and so an inward and not merely superficial conformity.
 \\Eikn\\ is used of Christ as the very image of the Father
 # 2Co 4:4; Col 1:15
 See
 # Php 2:6
 for \\morph\\. Here we have both \\morph\\ and \\eikn\\ to express the
 gradual change in us till we acquire the likeness of Christ the
 Son of God so that we ourselves shall ultimately have the family
 likeness of sons of God. Glorious destiny. \\That he might be\\ (\\eis\\
 \\to einai auton\\). Common idiom for purpose. \\First born among many\\
 \\brethren\\ (\\prtotokon en pollois adelphois\\). Christ is "first
 born" of all creation
 # Col 1:15
 but here he is "first born from the dead"
 # Col 1:18
 the Eldest Brother in this family of God's sons, though "Son" in
 a sense not true of us.

05002
 \\Called\\ (\\ekalesen\\) \\--Justified\\ (\\edikaisen\\) \\--Glorified\\
 (\\edoxasen\\). All first aorist active indicatives of common verbs
 (\\kale, dikaio, doxaz\\). But the glorification is stated as
 already consummated (constative aorists, all of them), though
 still in the future in the fullest sense. "The step implied in
 \\edoxasen\\ is both complete and certain in the Divine counsels"
 (Sanday and Headlam).

05003
 \\For these things\\ (\\pros tauta\\). From
 # 8:12
 on Paul has made a triumphant presentation of the reasons for the
 certainty of final sanctification of the sons of God. He has
 reached the climax with glorification (\\edoxasen\\ in verse
 # 30
 But Paul lets the objector have his say as he usually does so
 that in verses
 # 31-39
 he considers the objections. \\If God is for us, who is against\\
 \\us?\\ (\\ei ho theos huper hmn, tis kath' hmn?\\). This condition
 of the first class carries Paul's challenge to all doubters.
 There is no one on a par with God. Note the two prepositions in
 contrast (\\huper\\, over, \\kata\\, down or against).

05004
 \\He that\\ (\\hos ge\\). "Who as much as this" (\\ge\\ here magnifying the
 deed, intensive particle). \\Spared not\\ (\\ouk epheisato\\). First
 aorist middle of \\pheidomai\\, old verb used about the offering of
 Isaac in
 # Ge 22:16
 See
 # Ac 20:29
 \\Also with him\\ (\\kai sun auti\\). The gift of "his own son" is the
 promise and the pledge of the all things for good of verse
 # 28
 Christ is all and carries all with him.

05005
 \\Who shall lay anything to the charge of God's elect?\\ (\\tis\\
 \\egkalesei kata eklektn theou?\\). Future active indicative of
 \\egkale\\, old verb, to come forward as accuser (forensic term) in
 case in court, to impeach, as in
 # Ac 19:40; 23:29; 26:2
 the only N.T. examples. Satan is the great Accuser of the
 brethren. \\It is God that justifieth\\ (\\theos ho dikain\\). God is
 the Judge who sets us right according to his plan for
 justification
 # 3:21-31
 The Accuser must face the Judge with his charges.

05006
 \\Shall condemn\\ (\\katakrinn\\). Can be either present active
 participle (condemns) or the future (shall condemn). It is a bold
 accuser who can face God with false charges or with true ones for
 that matter for we have an "Advocate" at God's Court
 # 1Jo 2:1
 "who is at the right hand of God" (\\hos estin en dexii tou theou\\)
 "who also maketh intercession for us" (\\hos kai entugchanei huper\\
 \\hmn\\). Our Advocate paid the debt for our sins with his blood.
 The score is settled. We are free
 # 8:1

05007
 \\Shall separate\\ (\\chrisei\\). Future active of old verb \\choriz\\ from
 adverb \\chris\\ and that from \\chra\\, space. Can any one put a
 distance between Christ's love and us (objective genitive)? Can
 any one lead Christ to cease loving us? Such things do happen
 between husband and wife, alas. Paul changes the figure from
 "who" (\\tis\\) to "what" (\\ti\\). The items mentioned will not make
 Christ love us less. Paul here glories in tribulations as in
 # 5:3

05008
 \\Even as it is written\\ (\\kaths gegraptai\\). He quotes
 # Ps 44:23
 \\We are killed\\ (\\thanatoumetha\\). Present passive indicative of
 \\thanato\\ for which
 See note on "Ro 7:4"
 Same idea of continuous martyrdom in
 # 1Co 15:31
 \\As sheep for the slaughter\\ (\\hs probata sphags\\). Objective
 genitive (\\sphags\\).

05009
 \\Nay\\ (\\alla\\). On the contrary, we shall not be separated. \\We are\\
 \\more than conquerors\\ (\\hupernikmen\\). Late and rare compound. Here
 only in N.T. "We gain a surpassing victory through the one who
 loved us."

05010
 \\For I am persuaded\\ (\\pepeismai gar\\). Perfect passive participle of
 \\peith\\, "I stand convinced." The items mentioned are those that
 people dread (life, death, supernatural powers, above, below, any
 creature to cover any omissions).

05011
 \\To separate us\\ (\\hms chrisai\\). Aorist active infinitive of
 \\choriz\\ (same verb as in
 # 35
 God's love is victor over all possible foes, "God's love that is
 in Christ Jesus." Paul has reached the mountain top. He has
 really completed his great argument concerning the God-kind of
 righteousness save for its bearing on some special problems. The
 first of these concerns the fact that the Jews (God's chosen
 people) have so largely rejected the gospel (chapters
 # 9-11

05012
 \\In Christ\\ (\\en Christi\\). 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 co-witness (\\sunmarturouss\\, genitive absolute as in
 # 2:15
 which see) "in the Holy Spirit."

05013
 \\Sorrow\\ (\\lup\\). 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\\ (\\adialeiptos odun ti kardii\\). Like _angina pectoris_.
 \\Odun\\ is old word for consuming grief, in N.T. only here and and
 # 1Ti 6:10
 \\Unceasing\\ (\\adialeiptos\\). Late and rare adjective (in an
 inscription 1 cent. B.C.), in N.T. only here and
 # 2Ti 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).

05014
 \\I could wish\\ (\\uchomn\\). Idiomatic imperfect, "I was on the point
 of wishing." We can see that \\euchomai\\ (I do wish) would be wrong
 to say. \\An uchomn\\ would mean that he does not wish (conclusion
 of second class condition). \\An uchomn\\ would be conclusion of
 fourth class condition and too remote. He is shut up to the
 imperfect indicative (Robertson, _Grammar_, p. 886). \\Anathema\\
 (\\anathema\\). See for this word as distinct from \\anathma\\
 (offering)
 # 1Co 12:3; Ga 1:8
 \\I myself\\ (\\autos eg\\). Nominative with the infinitive \\einai\\ and
 agreeing with subject of \\uchomn\\. \\According to the flesh\\ (\\kata\\
 \\sarka\\). As distinguished from Paul's Christian brethren.

05015
 \\Who\\ (\\hoitines\\). The very ones who, inasmuch as they. \\Israelites\\
 (\\Israleitai\\). Covenant name of the chosen people. \\Whose\\ (\\hn\\).
 Predicate genitive of the relative, used also again with \\hoi\\
 \\pateres\\. For "the adoption" (\\h huiothesia\\) see
 # 8:15
 \\The glory\\ (\\h doxa\\). The Shekinah Glory of God
 # 3:23
 and used of Jesus in
 # Jas 2:1
 \\The covenants\\ (\\hai diathkai\\). Plural because renewed often
 # Ge 6:18; 9:9; 15:18; 17:2,7,9; Ex 2:24
 \\The giving of the law\\ (\\h nomothesia\\). Old word, here only in
 N.T., from \\nomos\\ and \\tithmi\\. \\The service\\ (\\h latreia\\). The
 temple service
 # Heb 9:1,6
 \\The fathers\\ (\\hoi pateres\\). The patriarchs
 # Ac 3:13; 7:32

05016
 \\Of whom\\ (\\ex hn\\). Fourth relative clause and here with \\ex\\ and the
 ablative. \\Christ\\ (\\ho Christos\\). The Messiah. \\As concerning the\\
 \\flesh\\ (\\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
 # 1:3
 \\Who is over all, God blessed for ever\\ (\\ho on epi pantn theos\\
 \\eulogtos\\). 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 \\sarka\\ (or colon) and start a new sentence for the doxology
 is very abrupt and awkward. See
 # Ac 20:28; Tit 2:13
 for Paul's use of \\theos\\ applied to Jesus Christ.

05017
 \\But it is not as though\\ (\\ouch hoion de hoti\\). Supply \\estin\\ after
 \\ouch\\: "But it is not such as that," an old idiom, here alone in
 N.T. \\Hath come to nought\\ (\\ekpeptken\\). Perfect active indicative
 of \\ekpipt\\, old verb, to fall out. \\For they are not all Israel,\\
 \\which are of Israel\\ (\\ou gar pantes hoi ex Isral houtoi Isral\\).
 "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
 # Ga 3:7-9
 that those of faith are the true sons of Abraham. He has
 amplified that idea also in
 # Ro 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\\ (\\sperma Abraam\\).
 Physical descent here, but spiritual seed by promise in verse
 # 8
 He quotes
 # Ge 21:12

05018
05019
 \\The children of the promise\\ (\\ta tekna ts epaggelias\\). Not
 through Ishmael, but through Isaac. Only the children of the
 promise are "children of God" (\\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.
 # Lu 3:8

05020
 \\A word of promise\\ (\\epaggelias ho logos houtos\\). Literally, "this
 word is one of promise." Paul combines
 # Ge 18:10,14
 from the LXX.

05021
 \\Having conceived of one\\ (\\ex henos koitn echousa\\). By metonomy
 with cause for the effect we have this peculiar idiom (\\koit\\
 being bed, marriage bed), "having a marriage bed from one"
 husband. One father and twins.

05022
 \\The children being not yet born\\ (\\mp gennthentn\\). Genitive
 absolute with first aorist passive participle of \\genna\\, to
 beget, to be born, though no word for children nor even the
 pronoun \\autn\\ (they). \\Neither having done anything good or bad\\
 (\\mde praxantn ti agathon  phaulon\\). Genitive absolute again
 with first active participle of \\prass\\. On \\phaulon\\, see
 # 2Co 5:10
 \\The purpose of God\\ (\\h prothesis tou theou\\). See
 # 8:28
 for \\prothesis\\. \\According to election\\ (\\kat' eklogn\\). Old word
 from \\ekleg\\, to select, to choose out. See
 # 1Th 1:4
 Here it is the purpose (\\prothesis\\) of God which has worked
 according to the principles of election. \\Not of works\\ (\\ouk ex\\
 \\ergn\\). Not of merit.

05023
 \\But of him that calleth\\ (\\all' ek tou kalountos\\). Present active
 articular participle of \\kale\\ in the ablative case after \\ek\\. The
 source of the selection is God himself. Paul quotes
 # Ge 25:33
 (LXX).

05024
 Paul quotes
 # Mal 1:2
 \\But Esau I hated\\ (\\ton de Esau emissa\\). This language sounds a
 bit harsh to us. It is possible that the word \\mise\\ did not
 always carry the full force of what we mean by "hate." See
 # Mt 6:24
 where these very verbs (\\mise\\ and \\agapa\\) are contrasted. So also
 in
 # Lu 14:26
 about "hating" (\\mise\\) one's father and mother if coming between
 one and Christ. So in
 # Joh 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.

05025
 \\Is there unrighteousness with God?\\ (\\m adikia para ti thei?\\).
 Paul goes right to the heart of the problem. \\M\\ expects a
 negative answer. "Beside" (\\para\\) God there can be no injustice to
 Esau or to any one because of election.

05026
 \\For he says to Moses\\ (\\ti Musei gar legei\\). He has an Old
 Testament illustration of God's election in the case of Pharaoh
 # Ex 33:19
 \\On whom I have mercy\\ (\\hon an ele\\). Indefinite relative with \\an\\
 and the present active subjunctive of \\elea\\, late verb only here
 and
 # Jude 1:23
 in N.T. "On whomsoever I have mercy." The same construction in
 \\hon an oikteir\\, "on whomsoever I have compassion."

05027
 \\So then\\ (\\ara oun\\). In view of this quotation. \\It is not of\\ (\\ou\\).
 We must supply \\estin eleos\\ with \\ou\\. "Mercy is not of." The
 articular participles (\\tou thelontos, tou trechontos, tou\\
 \\elentos\\) can be understood as in the genitive with \\eleos\\
 understood (mercy is not a quality of) or as the predicate
 ablative of source like \\epiluses\\ in
 # 2Pe 1:20
 Paul is fond of the metaphor of running.

05028
 \\To Pharaoh\\ (\\ti Phara\\). There is a national election as seen in
 verses
 # 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
 # Ex 9:16
 \\Might be published\\ (\\diaggeli\\). Second aorist passive subjunctive
 of \\diaggell\\.

05029
 \\He hardeneth\\ (\\sklrunei\\). Pharaoh hardened his own heart also
 # Ex 8:15,32; 9:34
 but God gives men up also
 # 1:24,26,28
 This late word is used by the Greek physicians Galen and
 Hippocrates.
 See note on "Ac 19:9"
 Only here in Paul.

05030
 \\Why doth he still find fault?\\ (\\ti eti memphetai?\\). Old verb, to
 blame. In N.T. only here and
 # Heb 8:8
 Paul's imaginary objector picks up the admission that God
 hardened Pharaoh's heart. "Still" (\\eti\\) argues for a change of
 condition since that is true. \\Withstandeth his will\\ (\\ti\\
 \\boulmati autou anthestken\\). Perfect active indicative of
 \\anthistmi\\, old verb, maintains a stand (the perfect tense). Many
 have attempted to resist God's will (\\boulma\\, deliberate purpose,
 in N.T. only here and
 # Ac 27:43; 1Pe 4:3
 Elsewhere \\thelma\\
 # Mt 6:10

05031
 \\Nay, but, O man, who art thou?\\ (\\O anthrpe, men oun ge su tis\\
 \\ei?\\). "O man, but surely thou who art thou?" Unusual and emphatic
 order of the words, prolepsis of \\su\\ (thou) before \\tis\\ (who) and
 \\men oun ge\\ (triple particle, \\men\\, indeed, \\oun\\, therefore,
 \\ge\\, at least) at the beginning of clause as in
 # Ro 10:18; Php 3:8
 contrary to ancient idiom, but so in papyri. \\That repliest\\ (\\ho\\
 \\antapokrinomenos\\). Present middle articular participle of double
 compound verb \\antapokrinomai\\, to answer to one's face (\\anti-\\)
 late and vivid combination, also in
 # Lu 14:6
 nowhere else in N.T., but in LXX. \\The thing formed\\ (\\to plasma\\).
 Old word (Plato, Aristophanes) from \\plass\\, to mould, as with
 clay or wax, from which the aorist active participle used here
 (\\ti plasanti\\) comes. Paul quotes these words from
 # Isa 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
 # Isa 44:8; 45:8-10; Jer 18:6
 \\M\\ expects a negative answer. \\Why didst thou make me thus?\\ (\\ti me\\
 \\epoisas houts?\\). 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" (\\houts\\). The potter takes the clay as he finds
 it, but uses it as he wishes.

05032
 \\Or hath not the potter a right over the clay?\\ (\\ ouk echei\\
 \\exousian ho kerameus tou plou?\\). This question, expecting an
 affirmative answer, is Paul's reply to the previous one, "Why
 didst thou make me thus?" \\Plos\\, old word for clay, is mud or wet
 clay in
 # Joh 9:6,11,14
 The old word for potter (\\kerameus\\) in N.T. only here and
 # Mt 27:7,10
 \\Lump\\ (\\phuramatos\\). Late word from \\phura\\, to mix (clay, dough,
 etc.). \\One part\\ (\\ho men\\) \\--another\\ (\\ho de\\). Regular idiom for
 contrast (\\men--de\\) with the old demonstrative \\ho\\ (this), "this
 vessel (\\skeuos\\, old word as in
 # Mr 11:16
 for honour, that for dishonour." Paul thus claims clearly God's
 sovereign right (\\exousian\\, power, right, authority, from \\exesti\\)
 to use men (already sinners) for his own purpose.

05033
 \\Willing\\ (\\theln\\). Concessive use of the participle, "although
 willing," not causal, "because willing" as is shown by "with much
 long-suffering" (\\en polli makrothumii\\, in much long-suffering).
 \\His power\\ (\\to dunaton autou\\). Neuter singular of the verbal
 adjective rather than the substantive \\dunamin\\. \\Endured\\ (\\negken\\).
 Constative second aorist active indicative of the old defective
 verb \\pher\\, to bear. \\Vessels of wrath\\ (\\skeu orgs\\). The words
 occur in
 # Jer 50:25
 (LXX
 # Jer 27:25
 but not in the sense here (objective genitive like \\tekna orgs\\,
 # Eph 2:3
 the objects of God's wrath). \\Fitted\\ (\\katrtismena\\). Perfect
 passive participle of \\katartiz\\, old verb to equip (see
 # Mt 4:21; 2Co 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
 # 1Th 2:15
 \\Unto destruction\\ (\\eis apleian\\). Endless perdition
 # Mt 7:13; 2Th 2:3; Php 3:19
 not annihilation.

05034
 \\Vessels of mercy\\ (\\skeu eleous\\). Objective genitive like \\skeu\\
 \\orgs\\. \\Afore prepared\\ (\\protoimasen\\). First aorist active
 indicative of \\proetoimaz\\, old verb to make ready (from \\hetoimos\\,
 ready) and \\pro\\, before, in N.T. only here and
 # Eph 2:10
 But same idea in
 # Ro 8:28-30

05035
 \\But also from the Gentiles\\ (\\alla kai ex ethnn\\). Paul had already
 alluded to this fact in
 # 9:6
 (cf.
 # Ga 3:7-9
 Now he proceeds to prove it from the Old Testament.

05036
 \\In Hosea\\ (\\en ti Hse\\). He quotes
 # 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_ = \\ou laos\\. So here \\ho ou laos mou\\ "the not
 people of mine." \\Ou\\ with substantives obliterates the meaning of
 the substantive, an idiom seen in Thucydides and other Greek
 writers. See also
 # Ro 10:19; 1Pe 2:10
 \\Which was not beloved\\ (\\tn ouk gapmenn\\). The LXX rendering of
 _Lo-ruhamah_ (not mercy, without mercy or love), name of Hosea's
 daughter. The use of \\ouk\\ with the perfect passive participle is
 emphatic, since \\m\\ is the usual negative of the participle in the
 _Koin_.

05037
 \\Ye are not my people\\ (\\ou laos mou humeis\\). Quotation from
 # Ho 1:10
 (LXX
 # Ho 2:1
 \\There\\ (\\ekei\\). Palestine in the original, but Paul applies it to
 scattered Jews and Gentiles everywhere.

05038
 \\Isaiah\\ (\\Esaias\\). Shortened quotation from
 # Isa 10:22
 (LXX). \\It is the remnant that shall be saved\\ (\\to hupoleimma\\
 \\sthsetai\\). First future passive of \\sz\\. Literally, "the
 remnant will be saved." Late word from \\hupoleip\\, to leave behind
 # 11:3
 here only in N.T. Textus Receptus has \\kataleimma\\, but Aleph A B
 have \\hupoleimma\\. Isaiah cries in anguish over the outlook for
 Israel, but sees hope for the remnant.

05039
 \\Finishing it and cutting it short\\ (\\sunteln kai suntemnn\\).
 Present active participles and note \\sun-\\ with each (perfective
 use of the preposition, finishing completely as in
 # Lu 4:13
 cutting off completely or abridging and here only in N.T.) The
 quotation is from
 # Isa 28:22

05040
 \\Hath said before\\ (\\proeirken\\). Perfect active indicative of
 \\proeipon\\ (defective verb). Stands on record in
 # Isa 1:9
 \\Had left\\ (\\egkatelipen\\). Second aorist active indicative of old
 verb \\egkataleip\\, to leave behind. Condition of second class,
 determined as unfulfilled, with \\an egenthmen\\ and \\an\\
 \\hmoithmen\\ as the conclusions (both first aorist passives of
 \\ginomai\\ and \\homoio\\, common verbs). \\A seed\\ (\\sperma\\). The
 remnant of verse
 # 27

05041
 \\Attained\\ (\\katelaben\\). Second aorist active indicative of
 \\katalamban\\, old verb, to grasp, to seize, to overtake (carrying
 out the figure in \\dik\\ (to pursue). It was a curious paradox.
 \\Which is of faith\\ (\\tn ek pistes\\). As Paul has repeatedly shown,
 the only way to get the God-kind of righteousness.

05042
 \\Did not arrive at that law\\ (\\eis nomon ouk ephthasen\\). First
 aorist active indicative of \\phthan\\, old verb to anticipate
 # 1Th 4:15
 now just to arrive as here and
 # 2Co 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.

05043
 We must supply the omitted verb \\edixa\\ (pursued) from verse
 # 31
 That explains the rest. \\They stumbled at the stone of stumbling\\
 (\\prosekopsan ti lithi tou proskommatos\\). The quotation is from
 # Isa 8:14
 \\Proskopt\\ means to cut (\\kopt\\) against (\\pros\\) as in
 # Mt 4:6; Joh 11:9
 The Jews found Christ a \\skandalon\\
 # 1Co 1:23

05044
 Paul repeats the phrase just used in the whole quotation from
 # Isa 8:14
 with the same idea in "a rock of offence" (\\petran skandalou\\, "a
 rock of snare," a rock which the Jews made a cause of stumbling).
 The rest of the verse is quoted from
 # Isa 28:16
 However, the Hebrew means "shall not make haste" rather than
 "shall not be put to shame." In
 # 1Pe 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.

05045
 \\Desire\\ (\\eudokia\\). No papyri examples of this word, though
 \\eudoksis\\ occurs, only in LXX and N.T., but no example for
 "desire" unless this is one, though the verb \\eudoke\\ 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\\ (\\desis\\). Late word from \\deomai\\, 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 strian\\), 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

05046
 \\A zeal for God\\ (\\zlon theou\\). Objective genitive like
 # Php 3:9
 "through faith in Christ" (\\dia pistes Christou\\). \\But not\\
 \\according to knowledge\\ (\\all' ou kat' epignsin\\). 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.

05047
 \\Being ignorant of God's righteousness\\ (\\agnoountes tn tou theou\\
 \\dikaiosunn\\). 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 hupetagsan\\). Second aorist
 passive indicative of \\hupotass\\, common _Koin_ verb, to put
 oneself under orders, to obey, here the passive in sense of the
 middle
 # Jas 4:7
 like \\apekrithn\\, I answered.

05048
 \\The 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.

05049
 \\Thereby\\ (\\en auti\\). That is by or in "the righteousness that is
 from law." He stands or falls with it. The quotation is from
