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
전권 강해·설교·예화 풍부 (항목 대량)
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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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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.
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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
内容
本章の、そして前章および次章と同様の目的は、神の特別な民としてのユダヤ人の拒絶、およびすべての国民への救いの機会の拡大に関する真理を提示することである。最初の数節は、ローマ9の冒頭の節と同様に、再び導入的かつ懐柔的であり、ユダヤ人拒絶の根拠を提示する、ローマ10:1-4。次の部分は救いの条件の提示を含み、それがユダヤ人と同様に異邦人にもアクセス可能であったことを示すために設計されている、ローマ10:5-10。救いの計画はすべての人に適合しており、神はすべての神であるから、福音はすべての人に宣べ伝えられるべきである、ローマ10:11-17。ここで教えられる真理（異邦人の召命など）は、旧約聖書において明確に預言されていた、ローマ10:18-21。
ローマ10:1-10
分析
いつもの優しさをもって、使徒は同胞に彼らの福祉への自分の関心と、彼らの性格に対する正当な評価を確信させる、ローマ10:1、ローマ10:2。困難は、彼らが福音において提案された救いの計画に服そうとせず、それゆえ救い主を拒否したことにあった。これが彼らが神の民から切り取られた真の根拠であった、ローマ10:3、ローマ10:4。ユダヤ人が主張した義認の方法は律法的であり、その性質上、彼ら自身、あるいはユダヤ人になることに同意する者たちに限定されなければならなかった。その条件は、正しく理解されたとき、完全に実行不可能であった、ローマ10:5。しかし福音の救いの方法はそのような厳しい条件を課さず、単に心からの信仰と公の告白を要求する、ローマ10:6-10。これを彼は次の節で聖書の教理であることを示し、そこからこの計画がユダヤ人と同様にすべての人、異邦人にも適用可能であることを推論する。
Commentary
ローマ10:1
兄弟たち。私がイスラエルのために神にお願いする、私の心の願いと祈りは、彼らが救われることである。パウロがユダヤ人の耳に繰り返し述べようとした真理は、他のいかなる真理にもまして彼らにとって最も不快なものであったので、彼は第一に彼らの愛情を確信させることにより、第二に彼らの状況の述べ方においてすべての誇張を避けることによって、彼らの敵意を和らげようと努める。εὐδοκίαという語は、良い喜び、主権的目的（マタイ11:26、ルカ2:14、2テサロニケ1:11、エペソ1:5、エペソ1:9）、あるいは善意、親切な感情、願い（ピリピ1:15のように）のいずれかを意味する。後者の意味がこの箇所に最もよく適合する。パウロは肉による同胞に、彼らに向けた自分のすべての感情が親切であり、彼らの救いを切に望んでいることを確信させようとした。彼らの上に差し迫っていた悪を熟考することに彼は何の喜びもなく、彼の切なる願いと祈りは（εἰς σωτηρίαν）彼らが救われることであった。文字通りには救いへと、すなわち彼の願いや祈りの向かう目標や対象を表すものとして。ローマ6:22、ガラテヤ3:17、および前置詞εἰςのこの用法の他の頻繁な例を見よ。
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まだ翻訳がありません。
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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