Brothers and sisters, Paul continued, my heart’s desire (εὐδοκία)^[1] and prayer to God on behalf of my fellow Israelites is for their salvation.^[2]  This sounds to me like the justice Paul nagged the Lord about, something he would always pray and not lose heart^[3] over.  But the Greek word translated desire leads rather inexorably to Jesus’ strange prayer of praise and the revelation of his Father’s gracious will:  I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and revealed (ἀπεκάλυψας, a form of ἀποκαλύπτω)^[4] them to little children.  Yes, Father, for this was your gracious will (εὐδοκία).^[5]  I recognize the pattern:

So Jesus praised his Father, the Lord of heaven and earth, because his followers were neither wise nor intelligent, but like little children.  And little children might be overstating the case.  The Greek word νηπίοις^[6] is a compound of νη (not) and ἔπος^[7] (a word), not speaking, an infant.  But with that I begin to understand.  The wise and intelligent believe they know how, and expect, to do it for themselves.  Infants trust and expect someone who loves them to provide for them and, in fact, do it for them.

For I can testify that they are zealous for God, Paul continued, but their zeal is not in line with the truth (ἐπίγνωσιν, a form of ἐπίγνωσις).^[8]  The word translated truth here was translated knowledge in, For this reason we also, from the day we heard about you, have not ceased praying for you and asking God to fill you with the knowledge (ἐπίγνωσιν) of his will in all spiritual wisdom and understanding…^[9]  This truth or knowledge is the noun form of the verb ἐπιγινώσκω.^[10]  All things have been handed over to me by my Father, Jesus continued.  No one knows (ἐπιγινώσκει, a form of ἐπιγινώσκω) the Son except the Father, and no one knows (ἐπιγινώσκει, a form of ἐπιγινώσκω) the Father except the Son and anyone to whom the Son decides (βούληται, a form of βούλομαι)^[11] to reveal (ἀποκαλύψαι, another form of ἀποκαλύπτω) him.^[12]

For ignoring (ἀγνοοῦντες, a form of ἀγνοέω;^[13] literally being ignorant of, not knowing, misunderstanding) the righteousness that comes from God, Paul continued, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.^[14]  Even after saying that no one knows his Father except those to whom the Son decides to reveal him, Jesus offered to teach the wise and intelligent, the hardened objects of wrath prepared for destruction, saying: Come to me, all you who are weary and burdened (πεφορτισμένοι, a form of φορτίζω),^[15] and I will give you rest.  Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls.^[16]  

I’m reminded of an old hymn^[17] that begins, “Would you be free from the burden of sin?”  But I think in this case Jesus was addressing those who were weary and burdened pursuing a law of righteousness, seeking instead to establish their own righteousness.  They didn’t tend to think of themselves as having a burden of sin.  That was for others who didn’t work as hard as they did pursuing a law of righteousness.  For my yoke is easy to bear, and my load (φορτίον)^[18] is not hard to carry,^[19] Jesus concluded, relative to the load they were already carrying.

They tie up heavy loads (φορτία, a form of φορτίον), hard to carry, He said of the experts in the law and the Pharisees,^[20] and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move (κινῆσαι, a form of κινέω) [or, remove]^[21]) them.^[22]  Woe to you experts in religious law, Jesus said.  You load (φορτίζετε, another form of φορτίζω) people down with burdens (phortion, φορτίον; specifically φορτία) difficult to bear, yet you yourselves refuse to touch the burdens (φορτίοις, another form of φορτίον) with even one of your fingers!”^[23]  

For Christ is the end (τέλος)^[24] of the law, with the result that there is righteousness for everyone who believes,^[25] Paul concluded.  I certainly don’t believe that it is necessary to interpret the word τέλος as a termination here, putting Paul into direct conflict with the Lord Jesus: I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place.^[26]  To interpret τέλος in the sense of aim or purpose of the law is much more in keeping with Paul’s own understanding that 1) the law is holy, and the commandment is holy, righteous, and good;^[27] 2) he himself would not have known sin except through the law;^[28] 3) though no one is declared righteous before [God] by the works of the law, the law has an ongoing usefulness in that through the law comes the knowledge of sin;^[29] and 4) we do not nullify the law through faith; Instead we uphold the law.^[30]