Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Romans 10:1. The Apostle cannot enlarge on this melancholy situation without expressing once more the deep grief which it causes him. Since the Jews are referred to in the third person (ὑπὲρ αὐτῶν) it is clear that the persons addressed are a Gentile Church. ἀδελφοί: Paul’s heart seems drawn to his spiritual kindred as he feels the deep gulf which separates him meanwhile from his kinsmen according to the flesh. ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας: the meaning of εὐδοκία must be gathered from such examples as Matthew 11:26, Ephesians 1:5; Ephesians 1:9, Php 1:15; Php 2:13, 2 Thessalonians 1:11. His heart’s εὐδοκία is that in which his heart could rest with complacency; that which would be a perfect satisfaction to it. This is virtually the same as “desire,” and an “Etymologicum ineditum” quoted in Schleusner explains it by βούλημα, γνώμη, προαίρεσις, ἐπιθυμία. His inmost desire and his supplication to God are in their interest, with a view to their salvation. The μὲν has no corresponding δέ; the sad reality which answers to it does not need again to be expressed.
Romans 10:1. Ἀδελφοί] Address to the readers, expressive of emotion. Comp. 1 Corinthians 14:20; Galatians 3:15.
μέν] without a corresponding δέ; the thought following in Romans 10:3 loomed before the apostle, as standing in the relation of opposition to his heartfelt interest, of which the solicitude thus remained unfulfilled through the perverted striving after righteousness of the people.
εὐδοκία] does not denote the wish, the desire (Chrysostom, Theodoret, Theophylact, and many, including Rückert, Reiche, Köllner, de Wette, Olshausen). It may mean pleasure, delight (Bengel: “lubentissime auditurus essem de salute Israelis;” comp. Philippi), Matthew 3:17; Matthew 11:26; or goodwill (Php 1:15; Php 2:13), i.e. propensa animi voluntas. See generally Fritzsche. The latter signification is that most immediately suggested by the connection here; comp. van Hengel, “benevola propensio.” It is indeed the intention of the will (Hofmann), but conceived of and designated as the being well-disposed of the heart, as it was such.
πρὸς τὸν Θεὸν is joined to ἡ δέησις, hence there was no need of the (not genuine) article (Acts 8:24; Winer, p. 128 f. [E.T. 169 f.]); to the connection with ἐστί to be understood, εὐδοκία would not be suitable. Hence: The goodwill of my heart and my petition to God are on their behalf towards this end, that they might obtain salvation; σωτηρία is the goal which my εὐδοκία wishes for them, and my prayer entreats for them. In this view ὑπὲρ αὐτῶν belongs so necessarily to the completeness of the thought, that we are not to assume a tacit contrast to a κατά (Hofmann). The article before δέησις represents, according to the context, the personal pronoun (ἡ ἐμὴ δ.); Winer, p. 103 [E. T. 135]; Kühner, II. 1, p. 515.
On the distinction between δέησις and προσευχή, petition and prayer, see on Ephesians 6:18. Bengel aptly remarks: “Non orasset Paulus, si absolute reprobati essent.”
Romans 10:1-13. More particular discussion of the guilt of the Jews specified in Romans 9:32; introduced (Romans 10:1-2) by a reiterated assurance of the most cordial interest in their salvation.
Todavía no hay traducción.
Romans 10:1-3. Brethren, my heart’s desire, &c. — Here the apostle proceeds to show the cause of that rejection of the Jews which he had spoken of in the preceding chapter, namely, their rejecting that way of obtaining righteousness and salvation appointed by God. And lest they should suppose he spoke out of prejudice and ill-will to them, he professes his earnest desire for their salvation. And my prayer to God for Israel is, that they may be saved — He would not have prayed for this had they been absolutely reprobated. For I bear them record — I am ready to testify, from what I well know of them from my own observation and experience; that they — That is, many of them; have a zeal of God — A zeal for that worship and service of him instituted by Moses, by which they think to promote his glory; but not according to knowledge — Not directed by a proper acquaintance with the true way of becoming righteous, nor of the design of the law. Their zeal was like that of those mentioned John 16:2, who, as Christ predicted, would put his disciples out of the synagogues, and think they did God service by killing them; or like that of Paul, mentioned Php 3:6. For being ignorant of God’s righteousness — Of the purity of his nature, and the spirituality and extent of his holy law, and of the method of becoming righteous appointed by him: and going about — That is, striving; to establish their own righteousness — The merit of their own works as the ground of their justification, and hope of salvation; have not submitted themselves — Have not complied with, but rejected; the righteousness of God — The way of becoming righteous which he hath established.
Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.
My heart’s desire — So it should be ours. See my True Treasure, chap. vii. sect. 2.
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Chapter X
Contents
The object of this chapter, as of the preceding and of the one which follows, is to set forth the truth in reference to the rejection of the jews as the peculiar people of god, and the extension to all nations of the offers of salvation. The first verses are again, as those at the beginning of Romans 9, introductory and conciliatory, setting forth the ground of the rejection of the jews, Romans 10:1-4. The next section contains an exhibition of the terms of salvation, designed to show that they were as accessible to the gentiles as the jews, Romans 10:5-10. The plan of salvation being adapted to all, and god being the god of all, the gospel should be preached to all, Romans 10:11-17. The truth here taught (the calling of the gentiles, etc,) was predicted clearly in the old testament, Romans 10:18-21.
Romans 10:1-10
Analysis
With his usual tenderness, the apostle assures his brethren of his solicitude for their welfare, and of his proper appreciation of their character, Romans 10:1, Romans 10:2. The difficulty was that they would not submit to the plan of salvation proposed in the gospel, and, therefore, they rejected the Savior. This was the true ground of their excision from the people of God, Romans 10:3, Romans 10:4. The method of justification, on which the Jews insisted, was legal, and from its nature must be confined to themselves, or to those who would consent to become Jews. Its terms, when properly understood, were perfectly impracticable, Romans 10:5. But the gospel method of salvation prescribes no such severe terms, it simply requires cordial faith and open profession, Romans 10:6-10. This, he shows, in the next verses, is the doctrine of the Scriptures, and from it he infers the applicability of this plan to all men, Gentiles as well as Jews.
Commentary
Romans 10:1
Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.‹55› As the truth which Paul was to reiterate in the ears of the Jew was, of all others, to them the most offensive, he endeavors to allay their enmity, first, by assuring them of his affection, and secondly, by avoiding all exaggeration in the statement of their case. The word εὐδοκία means either good pleasure, sovereign purpose, Matthew 11:26; Luke 2:14; 2 Thessalonians 1:11; Ephesians 1:5, Ephesians 1:9, or benevolence, kind feeling, or desire, as in Philippians 1:15. The latter sense best suits this passage. Paul meant to assure his brethren according to the flesh, that all his feelings towards them were kind, and that he earnestly desired their salvation. He had no pleasure in contemplating the evils which impended over them, his earnest desire and prayer was (εἰς σωτηρίαν) that they might be saved; literally to salvation, as expressing the end or object towards which his wishes or prayers tend; see Romans 6:22; Galatians 3:17, and frequent examples elsewhere of this use of the preposition εἰς.
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Todavía no hay traducción.
Desire (ευδοκια). No papyri examples of this word, though ευδοκησις occurs, only in LXX and N.T., but no example for "desire" unless this is one, though the verb ευδοκεω is common in Polybius, Diodorus, Dion, Hal. It means will, pleasure, satisfaction (Matthew 11:26; 2 Thessalonians 1:11; Philippians 1:15; Philippians 2:13; Ephesians 1:5; Ephesians 1:9). Supplication (δεησις). Late word from δεομα, to want, to beg, to pray. In the papyri. See Luke 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" (εις σωτηριαν), 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 Romans 9:1-5.
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