Romans 10:1-2. Overview of Romans 10

Transcription

1 Romans 10:1-2 Overview of Romans 10 Romans chapter ten continues the fifth major section in the book of Romans that ends with chapter eleven. The first major section of the book of Romans contains the introduction to the epistle of Romans and appears in Romans 1:1-17 and deals with the revelation of God s righteousness. The second major section in the book of Romans is contained in 1:18-3:20, and in this passage the apostle Paul demonstrates to his readers that both Gentile and Jew have a need for the righteousness of God. In Romans 1:18-32, he declares that the Gentiles are unrighteous whereas in Romans 2:1-3:8, he teaches that the Jews are also unrighteous before a holy God. Then, in Romans 3:9-20 he summarizes his statements in Romans 1:18-3:8 by stating that there is a universal need for the righteousness of God. The third major section in the book of Romans appears in Romans 3:21-5:21, which teaches how the sinner acquires the righteousness of God, which is through imputation after exercising faith alone in Christ alone. The fourth major section in the book of Romans that appears in Romans 6:1-8:39 teaches the believer how to experience the righteousness of God after being declared justified by God, which he identifies as sanctification. The main theme of Romans chapter six is the Christian s freedom from the tyranny of the sin nature whereas chapter seven addresses the Christian s relationship to the Law in that they are not under its dominion and authority. Then, in Romans chapter eight, Paul teaches that the utilization of the omnipotence of the Holy Spirit is absolutely essential if the Christian is to experience his sanctification. In Romans 9-11, the apostle Paul defends the righteousness of God in His dealings with the nation of Israel since the question arises that if God is for the elect and that nothing can separate them from God s love as Paul says in chapter 8, then why has He set aside His chosen people, the Jews, the nation of Israel. In this section, Paul attempts to explain God s dealings with the Jews as a vindication of His righteousness. Paul does it by demonstrating through the Old Testament Scriptures that Israel s rejection is related to the spiritual pride of the Jews (9,10), that Israel s rejection is not complete because some are being saved (11), and that Israel s rejection is not final because it will be reversed before the coming of the Lord (the end of chapter 11). It appears that these chapters are an interruption or a parenthesis but rather they are a continuation of Paul s argument for justification by faith. In Romans 1-8, 2009 William E. Wenstrom, Jr. Bible Ministries 1

2 Paul presents the great spiritual truths or doctrines of the Christian faith and then in Romans 9-11, he demonstrates how these doctrines or spiritual truths apply to God s dealings with Israel in the past, present and future. In Romans nine Paul addresses primarily God s dealings with Israel with regards to her past election whereas Romans ten addresses Israel s present rejection of Jesus Christ as Savior and then in Romans eleven, he teaches of the future restoration of the nation. In Romans 9-11, Paul addresses how the sovereign will of God co-exists in history with the volition of men and in particular the individuals who compose the nation of Israel. In Romans 9:6-29, Paul teaches on God s sovereign freedom whereas in Romans 9:30-10:21, he teaches that human beings are responsible for their decisions especially in relation to accepting or rejecting Jesus Christ as Savior. In Romans 11, he instructs his readers that all God s promises to the patriarchs of Israel and the nation itself will be fulfilled. In Romans 9-11, Paul makes clear that even though the nation of Israel has rejected Jesus Christ as Savior, God is not through with the nation and this is due to the four unconditional covenants that He made to the patriarchs of Israel and the nation itself. The four great unconditional covenants to Israel: (1) Abrahamic deals with the race of Israel (Gen. 12:1-3; 13:16; 22:15-18). (2) Palestinian is the promise of land to Israel (Gn. 13:15; Num. 34:1-12). (3) Davidic deals with the aristocracy of Israel (2 Sam. 7:8-17) (4) New deals with the future restoration of Israel during the millennium (Jer. 31:31-34). As we noted in our study of Romans 9:30, this passage actually begins a new section that ends in Romans 10:21. In Romans 9:30-10:21, Paul addresses God and Israel s relationship from Israel s perspective in that unsaved Israel s culpable in other words, they are responsible for their own actions for rejecting Jesus of Nazareth as Messiah and will face the consequences in that they will suffer God s wrath for all eternity. Romans 9:6-29 addresses from God s perspective Israel s relationship to the gospel of justification by faith alone in Christ alone whereas Romans 9:30-10:21 addresses it from Israel s perspective. In Romans 9:6-29, we have seen that Paul speaks of God s relationship with Israel from God s perspective in that the national election of Israel was based upon God s initiative and sovereign grace and totally independent of human merit. In Romans 9:30-10:21, Paul addresses from Israel s perspective, their relationship to the gospel of justification of faith alone in Christ alone. In this passage, Paul returns to theme of chapters 1-4 that the sinner, whether Jew or Gentile is declared justified by receiving the gift of righteousness of God through faith alone in Christ alone. Also, in this section, he points out that there is divine righteousness that is received as a gift through faith in Jesus Christ and there 2009 William E. Wenstrom, Jr. Bible Ministries 2

3 is a self-righteousness, which Israel was involved in since they attempted to be justified by obedience to the Law. In Romans 10:1-4, he presents reasons as to why Israel had rejected Jesus of Nazareth as their Messiah. Romans 10:1-4, Brethren, my heart's desire and my prayer to God for them is for their salvation. For I testify about them that they have a zeal for God, but not in accordance with knowledge. For not knowing about God's righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God. For Christ is the end of the law for righteousness to everyone who believes. In Romans 10:1-4, Paul teaches that Israel rejected Jesus Christ because they did not feel the need for salvation (verse 1), they had zeal for God but not according to knowledge (verse 2), they were self-righteous (verse 3) and finally, they misunderstood the purpose of the Law (verse 4-5). In Romans 10:5-15, Paul presents the solution to Israel s rejection of Jesus Christ, which is obedience to the Gospel and exercising faith alone in Christ alone. Romans 10:5-15, For Moses writes that the man who practices the righteousness which is based on law shall live by that righteousness. But the righteousness based on faith speaks as follows: DO NOT SAY IN YOUR HEART, WHO WILL ASCEND INTO HEAVEN? (that is, to bring Christ down), or WHO WILL DESCEND INTO THE ABYSS? (that is, to bring Christ up from the dead). But what does it say? THE WORD IS NEAR YOU, in your mouth and in your heart -- that is, the word of faith which we are preaching, that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved. For with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. For the Scripture says, WHOEVER BELIEVES IN HIM WILL NOT BE DISAPPOINTED. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call on Him; for WHOEVER WILL CALL ON THE NAME OF THE LORD WILL BE SAVED. How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? How will they preach unless they are sent? Just as it is written, HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS! In Romans 10:5-15, Paul emphasizes the difference between righteousness that is the result of obedience to the Law and the righteousness that is the result of faith in Jesus Christ as Savior William E. Wenstrom, Jr. Bible Ministries 3

4 Righteousness As A Result Of Obedience To The Law Exclusive to the Jew Based on a meritorious system of works Relative self-righteousness Does not result in eternal salvation Brings glory to creature Based on human pride and arrogance Righteousness As A Result Of Faith Alone In Christ Alone Includes Both Jew and Gentile Based on faith alone in Christ alone Absolute divine righteousness Does result in eternal salvation Brings glory to God Based upon God s power In Romans 10:16-21, Paul presents the results of Israel s failure to accept by faith Jesus of Nazareth as their Savior, which was anticipated by God in the prophets of the Old Testament. Romans 10:16-21, However, they did not all heed the good news; for Isaiah says, LORD, WHO HAS BELIEVED OUR REPORT? So faith comes from hearing, and hearing by the word of Christ. But I say, surely they have never heard, have they? Indeed they have; THEIR VOICE HAS GONE OUT INTO ALL THE EARTH, AND THEIR WORDS TO THE ENDS OF THE WORLD. But I say, surely Israel did not know, did they? First Moses says, I WILL MAKE YOU JEALOUS BY THAT WHICH IS NOT A NATION, BY A NATION WITHOUT UNDERSTANDING WILL I ANGER YOU. And Isaiah is very bold and says, I WAS FOUND BY THOSE WHO DID NOT SEEK ME, I BECAME MANIFEST TO THOSE WHO DID NOT ASK FOR ME. But as for Israel He says, ALL THE DAY LONG I HAVE STRETCHED OUT MY HANDS TO A DISOBEDIENT AND OBSTINATE PEOPLE William E. Wenstrom, Jr. Bible Ministries 4

5 Romans 10:1-Paul Desires And Prays To The Father For Israel s Salvation The apostle Paul in Romans 10:1 Paul relates to his readers in Rome that he desires and prays to the Father for Israel s salvation. Romans 10:1, Brethren, my heart's desire and my prayer to God for them is for their salvation. As was the case in Romans 9:1, here in Romans 10:1, the apostle Paul is employing the figure of asyndeton in order to make a solemn affirmation regarding his attitude toward the nation of Israel, thus refuting the Judaizers who accused Paul of being an enemy and a traitor to the nation. The common practice of the Greek language was that each clause be connected with the preceding by some connective word. The term for the lack of such a connective is asyndeton. The use of conjunctions came to be very common in the Greek so that the absence was noticeable and was called asyndeton, which literally means, not bound together. Asyndeton is a vivid stylistic feature that occurs often for emphasis, solemnity, or rhetorical value (staccato effect), or when there is an abrupt change in topic. Thus, it is found, for example, with commands and exhortations, put forth in rapid succession (cf. John 5:8; Eph 4:26-29; Phil 4:4-6; 1 Thess 5:15-22), sentences in a series (cf. Matt 5:3-11 [the beatitudes]; 2 Tim 3:15-16), sentences unrelated to each other/topic shift (cf. 1 Cor 5:9). Asyndeton is employed here by Paul in Romans 10:1 where he does not use a conjunction to connect it with Romans 9:33. He uses this figure in order to emphasize with his readers that he intended his words to be read with solemn emphasis. It expresses his great love for the nation of Israel and his concern for their failure to accept Jesus of Nazareth as their Savior so as to receive the gift of righteousness resulting in being declared justified by God because they sought to establish their own righteousness and be justified based upon their own merits. Brethren is the vocative masculine plural form of the noun adelphos (a)delfov$), which refers to members of the royal family of God who are related to each other and the Lord Jesus Christ through spiritual birth, i.e., regeneration, thus, the word refers to a fellow-believer, fellow-christian, spiritual brother or sister. This word emphasizes the fact that the Roman Christians and all believers in the church age are sons of God (cf. Jn. 1:12-13; Gal. 3:26-28). John 1:12-13, But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. Galatians 3:26-28, For you are all sons of God through faith in Christ Jesus. For all of you who were baptized into Christ have clothed yourselves 2009 William E. Wenstrom, Jr. Bible Ministries 5

6 with Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. Therefore, if church age believers are all sons of God, then they must all be spiritual brothers and members of the royal family of God. The anarthrous construction of the noun adelphos is qualitative emphasizing the qualitative aspect of the word, thus it emphasizes Paul s brothers in Rome, but in the spiritual sense who are of all genders, races and social classes. This is a vocative of direct simple address indicating Paul is directly addressing in writing his spiritual brothers who were located in the city of Rome. We will translate adelphos, spiritual brothers. Romans 10:1, Brethren, my heart's desire and my prayer to God for them is for their salvation. Following adelphos, brethren and the definite article that modifies the noun eudokia, desire but not translated, is the particle of affirmation men (me\n) (men), which could also be classified as emphatic or intensifying. It is a weakened form of men (mhvn) and is found in Homer, inscriptions, papyri and the LXX. The word is one of the most common particles in classical Greek but its usage declines sharply in post-classical times. It calls attention to some word or idea in a sentence and sometimes is set within a parallel contrast. In classical Greek, it is used partly to express certainty. On the part of the speaker or writer and more commonly to point out that the word or clause with which it stands is correlative to another word or clause that is to follow, the latter word or clause being introduced by de (dev). Liddell and Scott list the following classical usages (page ): (1) Used absolutely to express certainty, (a) Not followed by correlative de, indeed, of a truth, (i) Synonymous with men (mhvn), as appears from the Epic dialect and Ionic form h mhvn in protestations and oaths (where Attic used h mhvn). (ii) An answering clause with de is sometimes implied; to give force to assertions made by a person respecting himself wherein opposition to other persons is implied. (iii) With the demonstrative pronoun generally to emphasize the preceding word. (iv) Men is used alone in questions, when the answer is assumed. (b) Men followed by de in the correlative clause or clauses, on the one hand, on the other hand; commonly in classical Greek, less frequently in later Greek (rare in NT). (i) Men de (or when the correlative clause is negative, men.., oude.. to mark opposition, Homer, etc.- The opposed clauses commonly stand together, but are frequently separated by clauses, parenthetic or explanatory (ii) To connect a series of clauses containing different matter, though with no opposition (iii) The principal word is frequently repeated. (iv) One of the correlative clauses is sometimes independent, while the other takes the part. Or some other dependent form. (v) Men and de frequently 2009 William E. Wenstrom, Jr. Bible Ministries 6

7 oppose two clauses, whereof one is subordinate to the other in meaning or emphasis (vi) Men is not always answered by de but frequently by other equivalent particles as alla, temporal particles, when the opposition is emphatic, de is sometimes strengthened, men is sometimes answered by a copulative particle. (2) Men before other particles. (a) Where each particle retains its force. (i) Men ara, men gar in Homer there is frequently no second clause (ii) Men ge when a general statement is explained in detail; (iii) Men de frequently to express positive certainty; especially as a conclusion, in closing statement, used in answers to convey full assent, to deny positively (iv) Men oun. (b) Where the particles combine so as to form a new sense (i) Men ge, at all events, at any rate; (ii) Men oun is frequently used with a corresponding de, so that each particle retains its force, also absolutely, so then, especially in replies sometimes in strong affirmation, also to substitute a new statement so as to correct a preceding statement, nay rather; (iii) By men te, if de te follows, the two clauses are more closely combined than by te te; (iv) Men toi in Homer always occurs in speeches, where toi can be regarded as the dative of the pronoun; with a conjunctive force, yet, nevertheless and sometimes stands for de answering to men; as an adverb in strong protestations; in eager or positive assent, of course; with a negative to give emphasis to a question; sometimes to express impatience; with imperative to enforce the command; kai men kai is used to add a point to be noted and of course. (3) Position of men. (a) Like de is usually stands as the second word in a sentence. (i) But when the sentence begins with words common to its subordinate clauses, men stands second in the first of these clauses. (ii) It also attaches itself to words, which mark opposition. (iii) It generally stands between the article and noun, or the preposition and its case: but if special stress is laid on the noun, this is sometimes neglected. (b) Men is frequently repeated. (i) When besides the opposition of two main clauses, a subordinate opposition is introduced into the first. (ii) In apodosi with the demonstrative pronoun or adverb. (iii) Men used absolutely frequently followed by a correlative men. (c) Sometime it is omitted. Bauer, Gingrich and Danker have compiled the following information in their research (A Greek-English Lexicon of the New Testament and Other Early Christian Literature, pages ): (1) Used correlatively with other particles (a) Introducing a concessive clause, followed by another clause with an adversative particle: to be sure but, on the one hand on the other hand, though in many cases the translation will not fit this scheme; rather, the contrast is to be emphasized in the second clause, often with but. (b) Without any real concessive sense on the part of men but adversative force in de, so that men need not be translated at all (c) Sometimes the combination men de does not emphasize a contrast, but separates one thought from another in a series, so that they may be easily distinguished (2) Frequently men is found in anacolutha (a) When the 2009 William E. Wenstrom, Jr. Bible Ministries 7

8 contrast can be supplied from the context, and therefore can be omitted as obviousmen serves to emphasize the subject in clauses, which contain a report made by the speaker concerning his own state of being, especially, intellectual or emotional. (b) Sometimes the contrast is actually expressed, but not in adversative form. (c) We notice anacoluthon in enumerations, either if they are broken off or if they are continued in some manner that is irregular in form (d) Men followed by kai is an inexact usage (e) Men oun denotes continuation. The New Thayer s Greek-English Lexicon of the New Testament (page 397) states, A weakened form of mhvn, and hence properly a particle of affirmation: truly, certainly, surely, indeed,-its affirmative force being weakened, yet retained most in Ionic, Epic and Herodotus, and not wholly lost in Attic and Hellenistic writers. Owing to this its original meaning it adds force to the terms and phrases with which it is connected, and thus contrasts them with or distinguishes them from others. Accordingly it takes on the character of a concessive and very often of a merely distinctive particle, which stands related to a following de or other adversative conjunction, either expressed or understood, and in a sentence composed of several members is so placed as to point out the first member, to which a second, marked by an adversative particle, is added or opposed. They list the following usages and meanings (pages ): (1) Examples in which the particle men is followed in another member by an adversative particle expressed. Of these examples there are two kinds. (a) Those in which men has a concessive force and de (or alla) introduces a restriction, correction, or amplification of what has been said in the former member, indeed but, yet, on the other hand. (b) Those in which men loses its concessive force and serves only to distinguish, but de retains its adversative power; and this happens chiefly when what has already been included in the words immediately preceding is separated into parts, so that the adversative particle contrasts that which the writer especially desires to contrast. (c) Men de serve only to distribute a sentence into clauses. (2) Examples in which men is followed neither by de nor by any other adversative particle (a) The antithesis is evident from the context (b) The antithetic idea is brought out by a different turn of the sentence (c) The writer, in using men, perhaps had in mind a second member to be introduced by de, but was drawn away from his intention by explanatory additions relating to the first member. (d) Men oun where men is confirmatory of the matter in hand, and oun marks an inference or transition. (e) Men solitarium has a concessive and restrictive force, indeed, verily. Dana and Mantey write concerning the particle men and its usage in the Greek New Testament, Its most common usage is to help differentiate the word or clause with which it occurs from that which follows. When it is used with the article, the expression may be translated as a pronoun. At other times it is purely emphatic, but is usually associated with other emphatic particles. At such times the translation in 2009 William E. Wenstrom, Jr. Bible Ministries 8

9 fact is about as good as any (A Manual Grammar of the Greek New Testament page 261). K. H. Pridik makes the following regarding the particle, he writes, The intensifying particle men, originally a prepositive but used normally as a postpositive, has the function in the NT and its world-as also predominately in classical Greek-of setting the stage for a strong or weak contrast (most often with de), and thus it contributes toward linking individual words or clauses. The correlation of men and de corresponds to English certainly-but ; however the particles often play a role through emphatic position or oral accentuation so that men but not de remains untranslated (Exegetical Dictionary of the New Testament, volume 2, page 406). Louw and Nida list the following meanings for the particle in the NT (Greek- English Lexicon of the New Testament Based on Semantic Domains volume 2): (1) A marker of linkage in discourse and, so but often left untranslated (page 811). (2) Marker of relatively weak emphasis then, indeed or frequently not translated but possibly reflected in the word order (page 811). Moulton states, a particle serving to indicate that the term or clause with which it is used stands distinguished from another, usually in the sequel, and then mostly with de correspondent (The Analytical Greek Lexicon Revised, page 263). A. T. Robertson classifies this word as a intensifying or emphatic particle and states, The original sense of the word is affirmative meaning surely, indeed, in truth In of itself does mean or imply antithesis The original use was simply emphatic confirmation of single words, usually the weightiest word in the sentence It may have a concessive or restrictive force (A Grammar of the Greek New Testament in Light of Historical Research, pages ). He also states that of all the particles that it is employed with de is the most frequent in the NT as in the Attic Greek (ibid. page 1152). Throughout our study of the Roman epistle, we have seen this word used with the conjunction de to form a correlative clause (Romans 2:7, 25; 5:16; 6:11; 7:25; 8:10, 17; 9:21). However, we have also seen Paul employ the word in its original emphatic sense (Romans 1:8; 3:2; 7:12). In Romans 10:1, the particle men functions as a particle of affirmation, or we could classify it as emphatic or intensifying emphasizing Paul s statement that his heartfelt desire and prayer to the Father is for his Jewish countrymen to be saved. The context does not indicate that there is any contrast is intended at all and that Paul is simply employing the original emphatic use of men in order to emphasize with his readers his attitude towards Israel. Young s Literal Translation translates the word as emphatic in Romans 10:1 and so does Analytical Literal Translation. Therefore, we will translate men, indeed William E. Wenstrom, Jr. Bible Ministries 9

10 Romans 10:1, Brethren, my heart's desire and my prayer to God for them is for their salvation. My heart s desire is composed of the articular nominative feminine singular form of the noun eudokia (eu)dokiva) (yoo-dok-ee-ah), desire and the articular genitive feminine singular form of the noun kardia (kardiva) (kar-dee-ah), heart and the genitive first person singular form of the adjective emos (e)mov$) (em-os), my. Eudokia is not a classical word and is almost completely restricted to Jewish and Christian literature, and is not even found in Philo and Josephus. The word appears in both the canonical and non-canonical portion of the Septuagint. It appears 1 Chronicles 16:10 where David appointed Asaph to sing thanksgiving to the Lord and in the song, the writer invoked the favor of God upon the hearts of those seeking Him. The term appears Song of Solomon 6:4 (LXX 6:3) and the remaining eight occurrences are in the Psalms, which speak of God s favor upon His people (Psalm 5:12; 19:14 [LXX 18:14]; 51:18 [50:18]; 89:17 [88:17]; 106:4 [105:4]). Eudokia appears 10 times in the Greek New Testament (Matt. 11:26; Luke 2:14 twice; 10:21; Rom. 10:1; Eph. 1:5, 9; Phil. 1:15; 2:13; 2 Thess. 1:11). The New Thayer s Greek-English Lexicon lists the following meanings for the word (page 258): (1) will, choice, good-will, kindly intent, benevolence (2) delight, pleasure, satisfaction (3) desire. Bauer lists the following meanings: (1) good will (2) favor, good pleasure (3) wish, desire (A Greek-English Lexicon of the New Testament and Other Early Christian Literature, page 319). Louw and Nida provide the following meanings: (1) that which pleases someone (volume 2, page 299). (2) that which is desired on the basis of its appearing to be beneficial (volume 2, page 290) (Greek-English Lexicon of the New Testament). Analytical Greek Lexicon Revised lists the following, approbation; good will, favor; good pleasure, purpose, intention; by implication, desire. (Page 172) Vine s writes, Eudokia, lit., good pleasure (eu, well, dokeo, to seem ), implies a gracious purpose, a good object being in view, with the idea of a resolve, showing the willingness with which the resolve is made. It is often translated good pleasure, e. g., Eph 1:5, 9; Phil 2:13; in Phil 1:15, good will ; in Rom 10:1, desire, (marg., good pleasure ); in 2 Thess 1:11, RV, desire, KJV and RV, marg., good pleasure. (Vine s Expository Dictionary of Biblical Words, Copyright (c) 1985, Thomas Nelson Publishers) Eudokia is associated with the grace purpose or grace will of God in Ephesians 1:5, 9, 2 Thessalonians 2:11, and Philippians 2: William E. Wenstrom, Jr. Bible Ministries 10

11 Ephesians 1:5-6, By means of divine-love He has predestined us for the purpose of adoption to Himself according to the gracious purpose (euodokia) of His will so that we might praise the glory of His grace by means of which grace He has blessed us in union with the Beloved One. Ephesians 1:7-9, In Whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace from which grace He has caused to abound toward us infinite wealth by means of all wisdom and understanding when He made known to us the mystery of His will according to His gracious purpose (euodokia), which He has purposed in Him. Philippians 2:12-13, Therefore, my divinely loved ones, in the same manner that all of you have consistently obeyed, not only when in my presence, but now, much more in my absence, you yourselves keep on executing your own spiritual life by means of respect (for God) and with trembling. Since God (the Holy Spirit) is the One producing in all of you not only the determination but also the (resultant) production for the attainment of the grace purpose (eudokia) (of God the Father in eternity past). 2 Thessalonians 1:11-12, because of which we also make it a habit to pray for all of you always, in order that our God might count all of you worthy of your calling, and that all of you might fulfill totally the Father s generous grace purpose (eudokia) and the work of the Christian faith by means of divine power so that the name of our Lord Jesus will be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ. In Philippians 1:15, eudokia refers to those in Rome who proclaimed Christ because of proper motivation, or good intentions as a result of having personal love for the Lord and impersonal unconditional love for all men. Philippians 1:15, In fact, on the one hand, some even are at the present time proclaiming the Christ because of envy and inordinate competition but some also on the other hand because of good intentions. In Romans 10:1, the noun refers to Paul s desire that the nation of Israel comes to a saving knowledge of Jesus Christ. The word functions as a nominative subject as indicated by its articular construction indicating that it is performing the action of the verb eimi, is. We will translate it the desire. The kardia in the Bible is the mental activity or function of the psuche, soul. In the psuche, it circulates thought, mental activity just as the physiological heart does the same with blood. It is the thinking part, analytical, reasoning part of the soul and dominant thinking part of the soul and is the target of Bible teaching, the Word of God. The kardia is that aspect of the soul, which circulates thought or mental activity and is where one s frame of reference and memory center resides. It is also the 2009 William E. Wenstrom, Jr. Bible Ministries 11

12 place where one s vocabulary and the classification of thoughts reside as well as the conscience where the norms and standards reside. A person s entire mental attitude circulates in the kardia as well as the subconscience where various categories of things that shock or impress from adversity, sin, failure or disappointment are located. Also, it contains the volition, which enables a person to make decisions. The mentality of the soul is divided into two parts: (1) Nous (nou~$), left lobe of the soul (2) Kardia (kardiva), right lobe of the soul. Essence of the soul: (1) Self-consciousness (2) Conscience (3) Mentality (4) Emotion (5) Volition. The Essence of the Heart: (1) Frame of reference (Proverbs 4:4) (2) Memory center (Philippians 1:13) (3) Vocabulary storage (4) Categorical storage, i.e. classification of thoughts (5) Conscience, i.e. norms and standards (Rm. 2:15; 9:1; 13:5; 1 Co. 8:7; 2 Co. 4:2; 5:11; Tit. 1:15; Heb. 9:14; 1 Pet. 2:19). (6) Mentality (7) Subconscience. In Romans 10:1, the noun kardia denotes those aspects of the soul that deal with Paul s mental activity and emotions indicating that every aspect of his soul (volition, mentality, conscience, sub conscience, emotions) desires the salvation of his fellow Jewish countrymen. The word indicates that the salvation of his fellow Jewish countrymen was a consuming desire and weighed on his mind continually throughout his day. The noun kardia functions as a genitive of production meaning that the word produces the noun to which it stands related indicating that this desire for Israel s salvation is produced by the heart of the apostle Paul. This type of genitive is similar to the genitive of source but involves an active role on the part of the genitive. Thus, the noun kardia in the genitive as a genitive of production is emphasizing that Paul s desire for Israel s salvation originates not only from his heart but also this desire causes him to pray to the Father for his fellow Jewish countrymen. This could be considered an attributive genitive specifying an attribute or innate quality of the noun eudokia, thus converting kardia from heart to the adjective heartfelt, which works. However, Paul in context is emphasizing not only his attitude towards Israel but his involvement with them in not only giving them the gospel but interceding in prayer for them to the Father. The article preceding the noun also is employed with the possessive first person pronoun emos, my to denote possession. Therefore, we will translate kardia, produced by heart. The personal pronoun emos, my refers to Paul and functions as a genitive of possession and possessive pronoun indicating that this heart in question belongs to Paul William E. Wenstrom, Jr. Bible Ministries 12

13 Emos is a possessive first person pronoun that occurs over 75 times in the Greek New Testament. It is a more emphatic term than the more commonly used genitive of the personal pronoun mou, which is from ego. Bauer, Gingrich and Danker list the following usages and meanings (A Greek- English Lexicon of the New Testament and Other Early Christian Literature page 255): (1) As adjective (a) attributive, often without special emphasis; for the possessive genitive where mou could be used in nearly all cases; for the objective genitive (b) Predicate (2) As a noun to. In Romans 10:1, the possessive personal pronoun emos is modifying in an emphatic way the noun kardia, heart emphasizing that the salvation of his fellow Israelites was the consuming desire of Paul s heart. We will translate the word, my own. Corrected translation thus far of Romans 10:1: Spiritual brothers, indeed, the desire produced by my own heart Romans 10:1, Brethren, my heart's desire and my prayer to God for them is for their salvation. And is the adjunctive use of the conjunction kai (kaiv), which introduces an additional thing about himself that Paul wants his readers to know. Not only does Paul having a consuming desire that his fellow Israelites get saved but in addition he also does something about it by interceding in prayer for them everyday. We will translate kai, and in addition. Corrected translation thus far of Romans 10:1: Spiritual brothers, indeed, the desire produced by my own heart and in addition Romans 10:1, Brethren, my heart's desire and my prayer to God for them is for their salvation. My prayer to God is composed of the articular nominative feminine singular form of the noun deesis (devhsi$) (deh-ay-sis), my prayer and the preposition pros (pro$), to and the articular accusative masculine singular form of the noun theos (qeov$), God. The noun deesis is that which is asked with urgency based on presumed need, thus a request, plea, prayer. It is related to verb deomai, to ask, beg, beseech, request, entreaty. Deomai is the deponent verb deo, to bind, to want, to need. In classical Greek the form was often deuomai. It is related to the impersonal verb dei, it is necessary, thus, denomai can mean to lack, to be in need of. Deesis means prayer, request, or specifically intercessory prayer. The papyri indicate the word was a strong term meaning more than a simple request. It was used as a prisoner s request more than likely for freedom or some favor as well as in requests to deities William E. Wenstrom, Jr. Bible Ministries 13

14 Liddell and Scott lists the following meanings (Greek-English Lexicon, New Edition, page 372): (1) Entreaty, written petition (2) Want, need. The noun deesis occurs frequently in the Septuagint where it translates nine Hebrew words including techinnah (hnjt) and tachanun (iwnjt) which are both terms for supplication (favor) (e.g. 1 Kings [LXX 3 Kings] 8:29, 30, 38; 9:3; 2 Chronicles 6:19, 39; Psalms 28:2 [LXX 27:2]; 86:6 [85:6]; Psalm 140:6 [LXX 139:6] ). The concepts of prayer and supplication are often joined (e.g. 2 Chronicles 6:19; Psalm 6:9; Daniel 9:17). Deesis is almost exclusively directed toward God. The noun deesis appears 18 times in the Greek New Testament and refers to two different categories of prayers: (1) Petitionary (2) Intercessory. The noun deesis refers to petitionary prayer (Luke 1:13, 2:37, 5:33; 1 Timothy 5:5, Hebrews 5:7, 1 Peter 3:12), intercessory prayer (Romans 10:1, 2 Corinthians 1:11, 9:14; Ephesians 6:18; Philippians 1:4, 19; 1 Timothy 2:1; 2 Timothy 1:3; James 5:16). The distinction between deesis and the noun aitema is that the latter points to the content of the request. Vine s Expository Dictionary of Biblical Words, Deesis, primarily a wanting, a need (akin to A, No. 4), then, an asking, entreaty, supplication, in the NT is always addressed to God and always rendered supplication or supplications in the RV; in the KJV prayer, or prayers, in (Luke 1:13; 2:37; 5:33; Rom. 10:1; 2 Cor. 1:11; 9:14; Phil. 1:4) (in the 2nd part, request ); (1:19; 2 Tim. 1:3; Heb. 5:7; Jas. 5:16; 1 Pet. 3:12). The Analytical Greek Lexicon Revised defines the word want, entreaty, prayer, supplication (page 89). Louw and Nida define deesis that which is asked with urgency based on presumed need request, plea, prayer (Greek-English Lexicon of the New Testament Based on Semantic Domains, volume 2, page 408). Bauer, Gingrich and Danker list the following usages and meanings of the word (A Greek-English Lexicon of the New Testament and Other Early Christian Literature, page 171): Entreaty, exclusively addressed to God, prayer; with proseuche, the more general term to denote a more specific supplication. The New Thayer s Greek-English Lexicon (page 126): (1) Need, indigence (2) A seeking, asking, entreating, entreaty; in the NT requests addressed by men to God; joined with proseuche; contextually, of prayers imploring God s aid in some particular matter; supplication for others. In Romans 10:1, the noun deesis means specific detailed requests. It refers to intercessory prayer where Paul offered up to the Father specific detailed requests on behalf of the citizens of the nation of Israel that the Father would bring in 2009 William E. Wenstrom, Jr. Bible Ministries 14

15 circumstances and people that would cause them to see their need for the Savior, Jesus Christ. The word functions as a nominative subject as indicated by its articular construction indicating that it is performing the action of the verb eimi, is. The article also functions as a possessive personal pronoun meaning my. We will translate the articular form of the noun deesis, my specific detailed request. Intercessory prayer refers to praying for both the temporal and spiritual needs of believers and unbelievers, friends and enemies (Luke 23:34; Eph 1:16-23; 3:14-19; 6:18; 1 Ti 2:1-4). It is an expression of the love of God in our lives and, therefore, directly relates to what the Scriptures teach on love. If we love our neighbor, we will pray for our neighbor. The Lord Jesus Christ expressed love for those who mocked, scourged, vilified, and crucified Him by interceding for them before the Father in Luke 23:34. Luke 23:34, But Jesus was saying, Father, forgive them; for they do not know what they are doing. And they cast lots, dividing up His garments among themselves. Love is an attribute of God and, thus, originates in His divine essence. 1 John 4:7, Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God. 8 The one who does not love does not know God, for God is love. In the Greek New Testament, agape, divine-love, is a command that has two directions: (1) vertical, which is love directed toward God (Romans 8:28; 1 Corinthians 8:3) and (2) horizontal, which is love directed toward man (1 Thessalonians 4:9; Col 1:4; 3:19; Philemon 5; Ephesians 4:2; 5:25; 6:23). Mark 12:30, AND YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND, AND WITH ALL YOUR STRENGTH. 31 The second is this, YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF. There is no other commandment greater than these. Christian love is a wholehearted affection for God, demonstrated concretely in our walk before God and in our human relationships. It requires that we love God by loving our neighbor and by serving Him on earth (Mat 6:24; Mat 19-21). John 13:34-35, A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. By this all men will know that you are My disciples, if you have love for one another. When the Lord said, in John 13:34, A new commandment I give to you, He did not mean new in terms of time, since Old Testament saints were told to love their neighbor in Leviticus 19:18. Rather, the Lord referred to a love new in 2009 William E. Wenstrom, Jr. Bible Ministries 15

16 quality, since love would take on a new meaning with our Lord s self-sacrificial death on the cross. God loved the human race and showed His love by sending His Son to the cross. Sinful humanity is obnoxious to God; nevertheless, He is love and, therefore, still sent His Son for our benefit. Romans 5:6-8, For while we were still helpless, at the right time Christ died for the ungodly. For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. But God demonstrates His own self-sacrificial love toward us, in that while we were yet sinners, Christ died as a substitute for all of us. To operate fully in the love of God, we should pray for both our loved ones and our enemies. Matthew 5:43-44, You have heard that it was said, YOU SHALL LOVE YOUR NEIGHBOR and hate your enemy. But I say to you, love your enemies and pray for those who persecute you. While it may be difficult to pray for those who persecute you, the believer should still demonstrate agape love to everyone. We can learn to operate in this love by following the example of our Lord Jesus Christ, who is the love of God incarnate. 1 John 3:16, We know love by this, that He laid down His life for us; and we ought to lay down our lives for the brethren. The believer who is obedient to the Word of God will abide in the love of God and grow to spiritual maturity. 1 John 2:5, But whoever keeps His word, in him the love of God has truly been perfected. By this we know that we are in Him. John 14:21, He who has My commandments and keeps them is the one who loves Me; and he who loves Me will be loved by My Father, and I will love him and will disclose Myself to him. Agape, or divine-love, manifests itself in acts of compassion. 1 John 3:17-18, But whoever has the world's goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him? Little children, let us not love with word or with tongue, but in deed and truth. The love of God manifests itself in forgiveness, since love covers a multitude of sins. 1 Peter 4:8, Above all, keep fervent in your love for one another, because love covers a multitude of sins. The love of God is expressed in our lives not by imitation, but by incarnation when we are obedient to the command to love one another, then the Holy Spirit is free to reproduce the love of Christ in our lives William E. Wenstrom, Jr. Bible Ministries 16

17 Galatians 5:22-23, But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. When praying for unbelievers, we should pray that God bring in people and circumstances, which would expose the Gospel to them and cause them to have the humility to give the Gospel a hearing and make a decision to either accept or reject Jesus Christ as Savior. Nowhere do the Scriptures sanction or command believers to pray that God save the unbeliever, since God, because He is just and righteous, cannot coerce or make the unbeliever do anything against his will. God, therefore, cannot save the unbeliever unless the unbeliever makes a decision to accept Christ as Savior. Although God s will is that all men be saved, God cannot force any human being to believe in His Son Jesus Christ against his will; thus, people go to the Lake of Fire, not because God desires it, because they choose to. Intercessory prayer is a function of the church-age believer s royal priesthood, which allows the believer to represent himself in prayer before the Father. God calls every church-age believer to intercede on behalf of all men, especially one s fellow believers, since every church-age believer is a royal priest. The moment of salvation, God gives the church-age believer two royal commissions: (1) a royal ambassadorship (2 Corinthians 5:20), which represents Christ before the unbeliever and (2) a royal priesthood (1 Peter 2:5, 9), which represents himself before God. 1 Peter 2:5, You also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. 1 Peter 2:9, But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God's OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light. The church-age believer, therefore, serves God by functioning in his royal priesthood and offering up intercessory prayers for all men. Believers are to offer up intercessory prayers for all men, since God desires all men to be saved, sending His Son to die for all men, without exception or distinction (1 John 2:2; 1 Timothy 2:4; 2 Peter 3:9; John 3:16-17). 1 Timothy 2:1, First of all, then, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men. The expression first of all, emphasizes the urgency and priority of prayer. Prayer is the most important aspect in the public worship of God William E. Wenstrom, Jr. Bible Ministries 17

18 I urge is the verb parakaleo, which means, to ask for something earnestly and with propriety; to ask for [earnestly], to request, to plead for, to appeal to; to earnestly request, appeal, or beg. The apostle Paul, in 1 Timothy 2:1, pleaded, asked earnestly, requested, appealed, and begged all believers to offer up entreaties, prayers, petitions and thanksgivings on behalf of all men, without exception or distinction. He lists four words in this passage that describe the various aspects of prayer. The first, entreaties, is the noun deesis and refers to intercessory prayer, specific detailed requests offered to God on behalf of all men. The second word, prayers, is the noun proseuche, which, as we noted in Chapter 17, literally means, a face to face audience with a king in order to present a request. The third word, petitions, is the noun enteuxis and is used in classical Greek to describe a child who goes to his father with a petition on behalf of another person. In classical Greek, Aristotle and Plato associated the word with a meeting, an encounter, or an interview with someone. The noun enteuxis refers to that aspect of intercessory prayer, when the believer boldly enters into the Father s presence in prayer on behalf of another. The fourth word, thanksgivings, is the noun eucharistia, which refers to the act of giving thanks to the Father in appreciation for who and what He is and in appreciation for those in governmental authority. 1 Timothy 2:2, For kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity. 3 This is good and acceptable in the sight of God our Savior, 4 who desires all men to be saved and to come to the knowledge of the truth. 8 Therefore I want the men in every place to pray, lifting up holy hands, without wrath and dissension. When praying for unbelievers, we should pray that God bring in people and circumstances that would cause the unbeliever to have the humility to give the Gospel a hearing. In addition, we should pray that they would be exposed to the Gospel, so that they can make a decision to either accept or reject Jesus Christ as Savior. Remember the words of Paul in Romans 1:16-17, which we too often forget or ignore. Romans 1:16-17, For I am not ashamed of the Gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written, BUT THE RIGHTEOUS man SHALL LIVE BY FAITH. God the Holy Spirit, in common grace, makes the Gospel understandable to unbelievers, so that they may make a decision to either accept or reject Jesus Christ as Savior William E. Wenstrom, Jr. Bible Ministries 18

19 Common grace is grace that the entire human race receives when God the Holy Spirit makes the Gospel message, which is a spiritual language, understandable to the spiritually dead unbeliever. It is given to everyone in the human race, so that all men may have the same privilege and opportunity to be saved. Titus 2:11, For the grace of God has appeared [the Lord Jesus Christ], bringing salvation to all men. The entire human race is born spiritually dead because of Adam s sin. Romans 5:12, Therefore, just as through one man [Adam] sin entered into the world, and spiritual death spread through sin, and so spiritual death spread to all men, because all sinned when Adam sinned. Therefore, God the Father sent His Son to the cross for everyone because He made everyone a sinner at physical birth through the imputation of Adam s sin. Now, the fact that every member of the human race possesses a sin nature does mean that the entire human race is qualified for grace, which is all that God is free to do in imparting unmerited blessings to anyone who trusts in Jesus Christ as his or her Savior. Galatians 3:22, But the Scripture has shut up everyone under sin, so that the promise by faith in Jesus Christ might be given to those who believe. Romans 11:32, For God has shut up all in disobedience so that He may show mercy to all. Nevertheless, despite God s grace in offering everyone salvation, not everyone will be saved because God, in His perfect integrity, also provided everyone with a free will, or volition. Therefore, unbelievers must make the decision to believe in Jesus Christ as their Savior; God cannot make the decision for them. People go to the Lake of Fire because they make the decision to go there. God doesn t want anyone in the Lake of Fire. He wants them all in heaven. But, we are not robots. We are human beings with volition to choose to choose Christ and be saved or to choose Satan and succumb to the Lake of Fire. John 3:18, He who believes in Him [the Lord Jesus Christ] is not judged. He who does not believe has been judged already, because he has not believed in the name of the uniquely born Son of God. John 3:36, He who believes in the Son has eternal life, but he who does not obey the Son shall not see eternal life, but the wrath of God abides on him. There is only one way to be saved and that is through faith alone in Christ alone. There is no other person through whom you can attain salvation. Our ticket to heaven is through faith in our Lord Jesus Christ. Peter made this extraordinarily clear in Acts 4: Acts 4:10-12, Let it be known to all of you [rulers of the Jews], and to all the people of Israel, that by the name of Jesus Christ the Nazarene, whom you 2009 William E. Wenstrom, Jr. Bible Ministries 19