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
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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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
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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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
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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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
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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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
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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My heart's desire, etc. - Though the apostle knew that the Jews were now in a state of rejection, yet he knew also that they were in this state through their own obstinacy, and that God was still waiting to be gracious, and consequently, that they might still repent and turn to him. Of his concern for their salvation he had already given ample proof, when he was willing to become a sacrifice for their welfare, see Romans 9:3.
Brethren, my heart's desire,.... The apostle having suggested, that a few of the Jews only should be called and saved; that the far greater part should be rejected; that the Israelites who sought for righteousness did not attain it when the Gentiles did, but stumbled and fell at Christ, and would be ashamed and confounded; and knowing the prejudices of that people against him, therefore lest what he had said, or should say upon this subject, should be thought to arise from hatred and ill will to them, he judged it proper, as before, to express his trouble and sorrow on their account; so now his great love and affection to them, and which he signifies by calling them "brethren": for not the Roman believers are here addressed, as if he was telling them how much he loved his own nation; but either the Jews in general, whom he looked upon and loved as his brethren, according to the flesh; and whatever they thought of him, he considered them in such a relation to him, which obliged him to a concern for their good and welfare; or rather the believing Jews, that were members of the church at Rome, whom, besides using the common style of the Jewish nation, who were wont to call all of their country brethren, he could speak to, as being such in a spiritual relation, being children of the same father, partakers of the same grace and privileges, and heirs of the same glory. Now he declares to these persons, that the "desire of his heart" was towards Israel, he bore a good will to them, his mind was well disposed and affected towards them, he had a cordial, sincere, and hearty respect for them; and so far was he from being their enemy, that he continually bore them upon his mind at the throne of grace: and his
prayer to God for Israel was, that they might be saved; not only that they might be saved in a temporal sense, from these grievous calamities and sore judgments he saw were coming upon them, which he had reason to believe would issue in the destruction of them, as a nation and church; but that they might be spiritually converted, turned from their evil ways, and brought to believe in Christ, whom they had despised and rejected, and so be saved in the Lord with an everlasting salvation: this he might desire not only from a natural affection for them, but as a minister of the Gospel, who cannot but wish that all that hear him might be converted and saved; and as a believer in Christ he might pray for this in submission to the will of God; and especially as he knew there was a seed, a remnant according to the election of grace, at that present time among them, that should be saved, though the larger number of them were cast off. The Alexandrian copy, and some others, read "for them", instead of "for Israel"; not naming them, being easily understood; and so the Vulgate Latin and Syriac versions.
Romans 10:1-3 Paul’s prayer for Israel, who were misled by blind zeal.
Romans 10:4-10 The difference between justification by the law and by
faith explained from Scripture.
Romans 10:11-13 Salvation open to all that believe, both Jews and Gentiles.
Romans 10:14-18 The necessity of preaching to the Gentiles inferred.
Romans 10:19,20 God’s acceptance of the Gentiles known before to the Jews,
Romans 10:21 as also their own refusal of his offered mercy.
The apostle begins this chapter with another prolepsis, or rhetorical insinuation, professing his unfeigned love of his nation, and his hearty desire of their salvation: q.d. As before, (c.g.) so now again I declare openly, (O ye Christian Jews, my brethren), that whatever the generality of the Jews do think of me, as if I hated them, or were their enemy; yet there is none more passionately and tenderly affected to them than I am: and from hence it is, that I do so heartily desire and pray to God, for all that people, that they might be saved.
That they might be saved; that they may obtain eternal salvation, and escape that deluge of wrath aud destruction that hangs over their heads.
Verse 1. - Brethren, my heart's desire (εὐδοκία, expressing good will) and prayer to God for them (for Israel, as in the Textus Receptus, has no good support) is, that they may be saved (literally, is unto salvation). "Non orasset Paulus, si absolute reprobati essent" (Bengel).
X.
(1) My heart’s desire.—Strictly, the goodwill of my heart. The earlier portion of this chapter is occupied with a more particular exposition of the cause of Israel’s rejection, which has been just alleged. They sought to do a hard thing—to work out a righteousness for themselves—instead of an easy thing—simply to believe in Christ.
This chapter, like the last, is introduced by an expression of the Apostle’s own warm affection for his people and his earnest desire for their salvation.
For Israel.—The true text is, “for them.” “Israel” has been put in the margin as an explanatory gloss, and thence found its way into the text. What made the rejection of Israel so peculiarly pathetic was that they were not a mere godless and irreligious people. On the contrary, they had a sincere zeal for religion, but it was a misdirected and ill-judged zeal.
Ch. Romans 10:1-21. Israel has rejected a salvation whose universal intention, and yet partial acceptance, was foretold by the law and the prophets
- my heart’s desire] Fully in the Gr., the preference indeed of my heart. The “indeed” suggests a “but” to follow. This does not occur, but is implied: St Paul’s choice and prayer contrast with the present state of Israel.—The word rendered “desire” is elsewhere in N. T. almost always used of the “good pleasure” of God. It thus means here not a longing but a choice, deliberate and decided; St Paul, as far as in him lies, decides for Israel’s good; a decision coming out in prayer to the Giver.
for Israel] MSS., &c., give simply for them as the better reading. The reference of the pronoun is obvious.
that they might be saved] Lit., simply, unto salvation. His choice, and consequent petition, take that direction.
Brethren
See on 1 John 2:9. An expression of affectionate interest and indicating emotion.
My heart's desire (ἡ εὐδοκία τῆς ἐμῆς καρδίας)
More literally, the good will of my heart. See on Luke 2:14. Compare Philippians 1:15; Philippians 2:13; Ephesians 1:5, Ephesians 1:9; 2 Thessalonians 1:11.
Prayer (δέησις)
See on Luke 5:33.
To God (πρός)
Implying communion. See on with God, John 1:1.
For Israel
The best texts substitute αὐτῶν for them; those described in the last three verses of ch. 9. Bengel remarks that Paul would not have prayed had they been utterly reprobate.
That they may be saved (εἰς σωτηρίαν)
Lit., unto (their) salvation.
兄弟たちよ——この表現は、特にユダヤ人たち、すなわち彼のかつての友人たち、ともに礼拝をささげた者たち、また親族たちではあったが、キリスト教信仰を受け入れた人々を指すことを意図しているように思われる。これは柔和と愛情の表現であり、彼らの福祉に対する彼の深い関心を表すものである。
私の心の願い——「願い」という語 εὐδοκία eudokia は善意を意味し、「私の心の願い」という表現は、私の切実で誠実な望みを意味する。
神への祈り——彼はこの感情を心に抱くだけでなく、神への願いとしてそれを表した。彼は自分の親族たちが滅びることを望んではいなかった。自分が擁護してきたあの恐るべき教理に、何の喜びも覚えていなかった。彼はなお彼らの福祉を願い、彼らが神に立ち返ることができるように、今なお彼らのために祈ることができた。奉仕者たちには、人々が滅びなければならないという真理を宣べ伝えることに、何の喜びもない。ある者たちが滅びるであろうという聖書の真理を宣言するとき、また人々の不信仰と悪のゆえに彼らについてそれを告げずにいられないときでさえ、なお自分たちが彼らの救いを求めていると誠実に言うことができるのである。
イスラエルのため——ユダヤ民族のため、という意味である。
彼らが救われるためです——これは明らかに、不信仰の罪と、地獄における罪の結果からの救いを指している。それは彼らに臨みつつあった一時的な災いを指すのではなく、神の永遠の怒りからの保全を指す。Romans 11:26; 1 Timothy 2:4 を比較せよ。使徒がこの章をこのような柔和な仕方で始める理由は、次のとおりである。
(1) 彼は、ユダヤ人に宣べ伝えられうる最も不快な教理の一つを述べ、擁護してきたからである。そして彼は、それが彼らへの愛情の欠如から出たものではなく、真理の圧力によってそうせざるをえなかったことを彼らに示したいと願った。
(2) 彼は彼らによって背教者とみなされていた。彼は彼らの委任を帯び、彼らのお気に入りの目的を遂行する途上にあったときに彼らを捨て、彼らが彼を遣わして滅ぼそうとしたまさにその教理を宣べ伝えたのである。Acts 9 を比較せよ。彼は至るところで彼らに反対した。彼らの高慢と自己義、また自分たちのメシアを十字架につけた罪を告げた。彼らが価値を置いたすべてのもの——礼拝の壮麗さ、彼らの都、彼らの神殿——を捨て、彼らが軽蔑していた諸国民にあわれみのメッセージを携えて他の地へと去って行った。彼は、これが彼らへの愛情の欠如から出たのではなく、今なお彼らに対してユダヤ人としての感情を保っており、彼らが自分たちを誇りとしていた多くの点について彼らを認めることができることを、彼らに示したいと願ったのである Romans 10:2。
(3) 彼は、彼らに臨もうとしていた深く恐ろしい断罪を悟っていた。それを見据えて、彼は彼らの福祉への柔和な配慮と、彼らの救いのための神への切なる祈りとを表した。そしてここに私たちは、聖書の最も恐るべき真理を宣言するときの福音の奉仕者のあり得べき感情を見る。パウロは柔和で、愛情に富み、親切であった。荒々しい断罪ではなく、冷静な論証によって説得し、恐るべき真理を述べた後、差し迫った運命を神が取り除いてくださるようにと、切なる願いを注ぎ出した。神のすべての大使者たちは、宗教の恐るべき諸教理をこのように説くべきである。