Word Pictures in the New Testament - David Cox

Word Pictures in the New Testament - David Cox Word Pictures in the New Testament - David Cox

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Word Pictures in the NT [Romans: Chapter 9]. whomsoever I have mercy." The same construction in \hon an oikteir•\, "on whomsoever I have compassion." 9:16 {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 ele•ntos\) can be understood as in the genitive with \eleos\ understood (mercy is not a quality of) or as the predicate ablative of source like \epiluse•s\ in 2Pe 1:20. Paul is fond of the metaphor of running. 9:17 {To Pharaoh} (\t•i 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} (\diaggel•i\). Second aorist passive subjunctive of \diaggell•\. 9:18 {He hardeneth} (\skl•runei\). 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 on ¯Ac 19:9. Only here in Paul. 9:19 {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} (\t•i boul•mati autou anthest•ken\). Perfect active indicative of \anthist•mi\, old verb, maintains a stand (the perfect tense). Many have attempted to resist God's will (\boul•ma\, deliberate purpose, in N.T. only here and Ac 27:43; 1Pe 4:3). Elsewhere \thel•ma\ (Mt 6:10). 9:20 {Nay, but, O man, who art thou?} (\O anthr•pe, 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 http://www.ccel.org/r/robertson_at/wordpictures/htm/RO9.RWP.html (4 of 8) [28/08/2004 09:09:16 a.m.]

Word Pictures in the NT [Romans: Chapter 9]. \plass•\, to mould, as with clay or wax, from which the aorist active participle used here (\t•i 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 epoi•sas hout•s?\). 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" (\hout•s\). The potter takes the clay as he finds it, but uses it as he wishes. 9:21 {Or hath not the potter a right over the clay?} (\• ouk echei exousian ho kerameus tou p•lou?\). This question, expecting an affirmative answer, is Paul's reply to the previous one, "Why didst thou make me thus?" \P•los\, old word for clay, is mud or wet clay in Joh 9:6,11,14f. 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. 9:22 {Willing} (\thel•n\). Concessive use of the participle, "although willing," not causal, "because willing" as is shown by "with much long-suffering" (\en poll•i makrothumi•i\, 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• org•s\). The words occur in Jer 50:25 (LXX Jer 27:25), but not in the sense here (objective genitive like \tekna org•s\, Eph 2:3, the objects of God's wrath). {Fitted} (\kat•rtismena\). 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 2:15f. {Unto destruction} (\eis ap•leian\). Endless perdition (Mt 7:13; 2Th http://www.ccel.org/r/robertson_at/wordpictures/htm/RO9.RWP.html (5 of 8) [28/08/2004 09:09:16 a.m.]

<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> NT [Romans: Chapter 9].<br />

whomsoever I have mercy." The same construction <strong>in</strong> \hon an<br />

oikteir•\, "on whomsoever I have compassion."<br />

9:16 {So <strong>the</strong>n} (\ara oun\). In view of this quotation. {It is not<br />

of} (\ou\). We must supply \est<strong>in</strong> eleos\ with \ou\. "Mercy is not<br />

of." The articular participles (\tou <strong>the</strong>lontos, tou trechontos,<br />

tou ele•ntos\) can be understood as <strong>in</strong> <strong>the</strong> genitive with \eleos\<br />

understood (mercy is not a quality of) or as <strong>the</strong> predicate<br />

ablative of source like \epiluse•s\ <strong>in</strong> 2Pe 1:20. Paul is fond<br />

of <strong>the</strong> metaphor of runn<strong>in</strong>g.<br />

9:17 {To Pharaoh} (\t•i Phara•\). There is a national election as<br />

seen <strong>in</strong> verses 7-13, but here Paul deals with <strong>the</strong> election of<br />

<strong>in</strong>dividuals. He "lays down <strong>the</strong> pr<strong>in</strong>ciple that God's grace does<br />

not necessarily depend upon anyth<strong>in</strong>g but God's will" (Sanday and<br />

Headlam). He quotes Ex 9:16. {Might be published}<br />

(\diaggel•i\). Second aorist passive subjunctive of \diaggell•\.<br />

9:18 {He hardeneth} (\skl•runei\). Pharaoh hardened his own heart<br />

also (Ex 8:15,32; 9:34), but God gives men up also<br />

(1:24,26,28). This late word is used by <strong>the</strong> Greek physicians<br />

Galen and Hippocrates. See on ¯Ac 19:9. Only here <strong>in</strong> Paul.<br />

9:19 {Why doth he still f<strong>in</strong>d fault?} (\ti eti memphetai?\). Old<br />

verb, to blame. In N.T. only here and Heb 8:8. Paul's imag<strong>in</strong>ary<br />

objector picks up <strong>the</strong> admission that God hardened Pharaoh's<br />

heart. "Still" (\eti\) argues for a change of condition s<strong>in</strong>ce<br />

that is true. {Withstandeth his will} (\t•i boul•mati autou<br />

an<strong>the</strong>st•ken\). Perfect active <strong>in</strong>dicative of \anthist•mi\, old<br />

verb, ma<strong>in</strong>ta<strong>in</strong>s a stand (<strong>the</strong> perfect tense). Many have attempted<br />

to resist God's will (\boul•ma\, deliberate purpose, <strong>in</strong> N.T. only<br />

here and Ac 27:43; 1Pe 4:3). Elsewhere \<strong>the</strong>l•ma\ (Mt 6:10).<br />

9:20 {Nay, but, O man, who art thou?} (\O anthr•pe, men oun ge su<br />

tis ei?\). "O man, but surely thou who art thou?" Unusual and<br />

emphatic order of <strong>the</strong> words, prolepsis of \su\ (thou) before<br />

\tis\ (who) and \men oun ge\ (triple particle, \men\, <strong>in</strong>deed,<br />

\oun\, <strong>the</strong>refore, \ge\, at least) at <strong>the</strong> beg<strong>in</strong>n<strong>in</strong>g of clause as<br />

<strong>in</strong> Ro 10:18; Php 3:8 contrary to ancient idiom, but so <strong>in</strong><br />

papyri. {That repliest} (\ho antapokr<strong>in</strong>omenos\). Present middle<br />

articular participle of double compound verb \antapokr<strong>in</strong>omai\, to<br />

answer to one's face (\anti-\) late and vivid comb<strong>in</strong>ation, also<br />

<strong>in</strong> Lu 14:6, nowhere else <strong>in</strong> N.T., but <strong>in</strong> LXX. {The th<strong>in</strong>g<br />

formed} (\to plasma\). Old word (Plato, Aristophanes) from<br />

http://www.ccel.org/r/robertson_at/wordpictures/htm/RO9.RWP.html (4 of 8) [28/08/2004 09:09:16 a.m.]

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