Desire (3713) oregomai by Greek Word Studies

Desire (3713) (oregomai used only in middle voice of verb orego) literally means to stretch out especially with one's hands, to snatch, to reach out for. It pictures one stretching one’s self out in order to touch or to grasp something. Metaphorically oregomai means to desire something, to covet, to long after, to try to gain, to be ambitious. Oregomai pictures a runner lunging for the finish line. Marvin Vincent Originally to stretch forth, to reach after. Here it implies not only desiring but seeking after. W E Vine The verb oregomai, “desire,” literally means to stretch out the hand, to reach after, expressive of eager desire....A stronger word, epekteinomai (epekteino), to stretch forward, is used in Php 3:13-note The present tense indicates this was the way the Abraham (Sarah), Isaac and Jacob continually lived life - with this "other worldly" mindset. In addition oregomai is in the middle voice which describes action initiated by the subject who then participates in the action. It conveys a reflexive sense which could be translated they stretched themselves out for a better country. TDNT writes that... orégō means “to reach out,” “to reach for.” It is used figuratively for 1. intellectual or spiritual striving, either generally, e.g., for fellowship, or philosophically, e.g., rational or irrational aspiration, or, in Philo, homesickness for the world of ideas; and 2. physical craving, e.g., for nourishment. (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament. Eerdmans or Wordsearch) NIDNTT commenting on the secular Greek use says... Like the noun orexis (Plato onwards) it denotes striving (a) of the heart and mind, (b) of bodily desire (relatively seldom). The Stoics gave it the special sense of a striving of the soul, following on a deliberate decision of the will guided by human reason. When the power and discipline of reason are removed the striving becomes desire (epithumia). The highest ideal of life is striving in conformity with one’s own self (kata physin). Philo sees in orexis the soul’s homesickness for the world of ideas. It speaks of the desire of faith for a better and heavenly homeland, i.e. a home with God. This desire does not come from immanent impulses in man or from his essential nature but from response to God’s promise (He 11:9, 13, 15). It manifests itself in utter reliance upon the promise and the obedience of faith (He 11:8, 17). This means that it is no inner emotional feeling divorced from reality. It brings the will into line with a goal given by God which is expressed in the real things of this world. (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan or Computer version) A derivative orexis describes this consuming, passionate desire (specifically sexual desire) gone awry in Ro 1:27-note where men seek after men (even blatantly parking their vehicles in local parks in hopes a "consenting" party will stop by). Turn this desire 180 degrees the other way and you can see how intense the picture is that writer of Hebrews is trying to convey regarding the patriarchs desire for heaven, the home of their faithful covenant keeping God. Lord give me "oregomai" type desire for my better heavenly "hometown" deep within my innermost being. Oregomai - 3x in the NT - Here in Heb 11:16 and twice in First Timothy. Notice that the context determines how legitimate is the stretching and reaching. 1Timothy 3:1 It is a trustworthy statement: if any man aspires (present tense = continually aspires) to the office of overseer, it is a fine work he desires (epithumeo) to do. (1Ti 3:1) Comment: Webster's 1828 dictionary defines aspire as "To desire with eagerness; to pant after an object, great, noble or spiritual; followed by to or after; as to aspire to a crown, or after immortality." John MacArthur offers an excellent analysis: The first (oregomai) means “to reach out after.” It describes external action, not internal motive. The second (epithumeo) means “a strong passion,” and refers to an inward desire. Taken together, these two words aptly describe the type of man who belongs in the ministry—one who outwardly pursues it because he is driven by a strong internal desire. (MacArthur, J.: The MacArthur Study Bible Nashville: Word or Logos) 1Timothy 6:10 For the love of money is a root of all sorts of evil, and some by longing (stretching themselves out to touch it, to grasp it -$$$! The present tense pictures this as their [context refers to false teachers but applicable to anyone who loves manna more than God] habitual practice. They spend their lives grasping for money and miss the greatest prize of all, abundant life in Christ Jesus!) for it have wandered away from the faith, and pierced themselves with many a pang. D Edmond Hiebert comments: The connotation in ‘the love of money’ (philaguria) is not the acquisition of wealth in order that it may be used in prodigal expenditure but rather the miserly accumulation and hoarding of money for the very love of it. That which should be a means to support life is made the end of life itself....The Christian faith which they once professed has become displaced by their love for money as the chief goal of their lives. Added to this fateful negative loss is the positive damage of self-inflicted sorrow, “and have pierced themselves through with many sorrows.” In their eagerness to pluck the fair flower of wealth they have pierced and wounded themselves with its sharp, unsuspected thorns. A condemning conscience assails them and destroys their happiness, while they suffer under their poignant disillusionment. (1Timothy Everyman's Bible Commentaries or Logos) (Anything commentary by Hiebert is superb and highly recommended). John MacArthur: Gold has replaced God for these apostates (See discussion of apostasy), who have turned away from pursuing the things of God in favor of money. (MacArthur, J.: The MacArthur Study Bible Nashville: Word or Logos) Thomas Constable: Paul pictured a person wandering from the narrow path of truth as he pursues money. He gets caught in thorns that pierce his skin and cause him great pain (cf. Mt 13:22). (Hebrews Commentary) Patrick Fairbairn: The sentiment is, that there is no kind of evil to which the love of money may not lead men, when once it fairly takes hold of them. (Pastoral Epistles - Comments on 1Ti 6:10) ><><>><> Thomas Watson asks... Are we heavenly in our affections? Do we set our affections on the kingdom of heaven? Col 3:2-note. If we are heavenly, we despise all things below—in comparison with the kingdom of God; we look upon the world but as a beautiful prison; and we cannot be much in love with our fetters, though they are made of gold. Our hearts are in heaven. A stranger may be in a foreign land to gather up debts owing him—but he desires to be in his own kingdom and nation: so we are here awhile as in a strange land—but our desire is chiefly after the kingdom of heaven, where we shall be forever. The world is the place of a saint's abode, not his delight. Is it thus with us? Do we, like the patriarchs of old, desire a better country? Heb 11:16. This is the temper of a true saint, his affections are set on the kingdom of God: his anchor is cast in heaven, and he is carried there with the sails of desire.... There needs be no exhortation for us to set our hearts on things below. How is the curse of the serpent upon most men! " (Lords Prayer) Puritan writer John Owen encourages us... Fix your affections upon the things that are above, and this will enable you to mortify sin (Col 3:5-note). Heavenly things are blessed and suitable objects—God Himself, in His beauty and glory; the Lord Jesus Christ, who is 'altogether lovely,' the 'chief of ten thousand'; grace and glory; and the blessed promises of the Gospel. Were our affections filled, taken up, and possessed with these things, as it is our duty that they should be—and it is our happiness when they are—what access could sin, with its painted pleasures, with its sugared poisons, with its envenomed baits, have into our souls? How should we loathe all sin's proposals, and say unto them, "Away with you, you abominable thing!" For what are the vain, transitory pleasures of sin—in comparison to the heavenly glories (Ed: the better country, the prepared city) which are proposed unto us? ><><>><> ILLUSTRATION OF DESIRING THE WRONG COUNTRY - An article in a San Francisco newspaper reported that a young man who once found a $5 bill on the street resolved that from that time on he would never lift his eyes while walking. The paper went on to say that over the years he accumulated, among other things, 29,516 buttons, 54,172 pins, 12 cents, a bent back, and a miserly disposition. But he also lost something—the glory of sunlight, the radiance of the stars, the smiles of friends, and the freshness of blue skies. I’m afraid that some Christians are like that man. While they may not walk around staring at the sidewalk, they are so engrossed with the things of this life that they give little attention to spiritual and eternal values. Perhaps they’ve gotten a taste of some fleeting pleasure offered by the world and they’ve been spending all their time pursuing it (Eccl 1:14, 12:1, 8, 13,14). But that is dangerous. When God’s children, who are “seated...with Him in the heavenly places,” (Ep 2:6) give their affection and attention to a world that is passing away (1Jn 2:8,17 1Co 7:31 Jas 1:10,11 4:14 1Pe 1:24 4:7), they lose the upward look. Their perspective becomes distorted, and they fail to bask in heaven’s sunlight. Taken up with the baubles of this world, they become beaten down by the lusts of this world and end up as defeated, delinquent Christians. Some like Demas who loved this present world (2Ti 4:10) proved by their love of this world where their true love lay! Our temporal affections give a definite clue to our eternal destiny. Do not be deceived! Buttons, pins, and pennies, but no treasures laid up in heaven. The apostle Paul would advise you to , “Set your mind on the things above, not on the things that are on earth.” To live for the things of this world is to miss life’s best. Let’s set our sights on the heights! CORN IN THE BARNYARD - In his book Hurrying Big for Little Reasons, Ronald Meredith spoke of a quiet spring night when the silence was broken by the sound of wild geese flying. “I ran to the house,” Meredith comments, “and breathlessly announced the excitement I felt. What is to compare with wild geese across the moon? It might have ended there, except for the sight of our tame mallards on the pond. They heard the wild call they had once known. The honking out of the night sent little arrows of prompting deep into their wild yesterdays. Their wings fluttered a feeble response. The urge to fly—to take their place in the sky for which God had made them—was sounding in those feathered breasts, but they never raised from the water. The matter had been settled long ago. The corn of the barnyard was too tempting! AN EAGLE IN THE BARNYARD - The Scottish preacher John McNeill liked to tell about an eagle that had been captured when it was quite young. The farmer who snared the bird put a restraint on it so it couldn’t fly, and then he turned it loose to roam in the barnyard. It wasn’t long till the eagle began to act like the chickens, scratching and pecking at the ground. This bird that once soared high in the heavens seemed satisfied to live the barnyard life of the lowly hen. One day the farmer was visited by a shepherd who came down from the mountains where the eagles lived. Seeing the eagle, the shepherd said to the farmer, “What a shame to keep that bird hobbled here in your barnyard! Why don’t you let it go?” The farmer agreed, so they cut off the restraint. But the eagle continued to wander around, scratching and pecking as before. The shepherd picked it up and set it on a high stone wall. For the first time in months, the eagle saw the grand expanse of blue sky and the glowing sun. Then it spread its wings and with a leap soared off into a tremendous spiral flight, up and up and up. At last it was acting like an eagle again. Perhaps you have let yourself be comfortable in the barnyard of the world—refusing to claim your lofty position as God’s child. He wants you to live in a higher realm. Confess your sins, and “seek those things which are above.” You will soon be longing to rise above the mundane things of this world. Like the eagle, it’s not too late to soar to greater heights again. THEREFORE GOD IS NOT ASHAMED TO BE CALLED THEIR GOD FOR HE HAS PREPARED A CITY FOR THEM: dio ouk epaischunetai (3SPPI) autous o theos theos epikaleisthai (PPN) auton hetoimasen (3SAAI) gar autois polin: (He 2:11) (Ge 17:7,8; Exodus 3:6,15; Isaiah 41:8, 9, 10; Jer 31:1; Mt 22:31,32; Mk 12:26; Lk 20:37; Acts 7:32) (He 11:10; 13:14; Mt 25:34; Lk 12:32; Php 3:20) Therefore (term of conclusion - always asks "What is it there for?") - Because they were looking for a heavenly country which reflected their God seeking heart (Heb 11:6), God was not ashamed. Marvin Vincent explains it this way... Because they have commended themselves to God by their faith, so that he acknowledges them as his own. Comp. He 2:11-note; Mk. 8:28, 38; Ro 1:16-note; 2Ti 1:8-note, 2Ti 1:16-note. Spurgeon actually based in sermon on these conjunctions therefore (wherefore in KJV) and for... I have been looking into this text very earnestly, and trying to find out exactly what was the meaning of the Holy Spirit in it; and I think I have discovered a due in two words which it contains; first, “Wherefore”: “Wherefore God is not ashamed. to be called their God;”— and next, “for”: “For he hath prepared for them a city.” As a door hangs upon two hinges, so my golden text turns upon these two pivots, “wherefore” and “for.”...the Lord was not ashamed to be called his people’s God because they had faith in Him....“These all died in faith.” If a man believes in God, trusts Him,— believes that His promise is true, and that He will keep it,— believes that God’s command is right, and therefore ought to be obeyed,— God is never ashamed to be called that man’s God. He is not the God of unbelievers, for they act contrary to His will. They set up their own will in opposition to his; many of them even doubt his existence, they deny his power, they distrust his love; wherefore, he is not called their God; but when a man comes to trust God, and to accept his Word, from that moment God sees in that man the work of his grace, which is very precious in his eyes, and he is not ashamed to be called that man’s God. (Read the full sermon Hebrews 11:16 The Two Pivots)

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Desire (3713) oregomai

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