Implying communion. Brethren (‘nunc quasi superata præcedentis tractationis severitate comiter appellat fratres.’ Bengel), the inclination of my heart ( εὐδοκία is seldom, if ever, used to signify the motion of desire, but imports the rest of approving satisfaction. 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. And this is what he longs that the Jews might experience. (319). Brethren, my heart's desire and my supplication to God is for them, that they may be saved. was all conditioned on Israel’s faith, and Israel was fatally faithless. Bengel remarks that Paul would not have prayed had they been utterly reprobate. ", "He isn"t a follower of Rousseau"s romantic "everything will turn out right in the end; no matter what" philosophy. We should never cease to pray for, and to use all proper means for the conversion of, those who either oppose the Gospel with violence, or from some preconceived opinion. Some people have them forever damned and without hope of redemption. He tries to get a resting-place, but he cannot. This whole chapter is a conclusive denial of the Calvinistic interpretation of chapter 9. Brethren - This expression seems intended particularly for the Jews, his ancient friends, fellow-worshippers, and kinsmen, but who had embraced the Christian faith. II. Though men may differ with respect to the degrees of their guilt, there is no difference whatever with respect to their liableness to the wrath of God, and their need of his saving mercy — — — It is a blessing, without which existence itself will prove a curse. Paul was tender, affectionate, kind; convincing by cool argument, and not harshly denouncing; stating the appalling truth, and then pouring out his earnest desires to God that he would avert the impending doom. Let us, in elucidating our text, consider, I. They opposed the honour of God to the Son of God, and the observation of the law to the faith of Christ. Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. Take this Saviour as yours; and do it now. By this is appears that the subject he discourses of were such as were then the present truths, as the apostle speaks, 2 Pet. "There would be no lack of converts to the Christian faith if all who profess to follow Christ felt for the spiritual welfare of their fellow countrymen the deep concern expressed by Paul for his own people.". TO seek the salvation of our fellow-creatures is but an unthankful office. Ye have “received Christ Jesus the Lord:” see to it then that ye “walk in him,” and “abide in him,” and “cleave unto him with full purpose of heart.”]. Romans 10:1-10 King James Version (KJV) 10 Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. Brethren, my heart’s desire and prayer to God for Israel is that they may be saved. And what is the result of this ignorance? Search and see what yours is. and my supplication to God on their behalf, "The reality of his love is seen in the fact that he prayed for them. Christ is the end of the law, the end of everything. is brought out), and my supplication to God on their behalf (Israel, see ch. What ‘unto salvation’ means in this context is defined in Romans 10:10. The mighty concern which the apostle had for the eternal salvation of his countrymen the Jews, who sought his destruction; their salvation lay very near his heart, and he was afraid they should miss it by taking the wrong way for obtaining it, by building all their hopes of salvation upon such a bottom as would never bear the fabric, but utterly fail them; namely, justification by works. The latter signification is that most immediately suggested by the connection here; comp. In view of that he expressed his tender regard for their welfare, and his earnest prayer to God for their salvation. I. The concerns of time and sense are of no value in comparison of it: yea, crowns, kingdoms, worlds, are lighter than vanity itself — — — It is a blessing which all equally stand in need of. And he explains how he longs that they might be so by believing in their Messiah. 1. Other means, as we have opportunity, should not be left untried; but prayer is at all times in our power, and in this we should ever persevere. “Brethren, truly the desire of my heart and my prayer to God in their behalf is for salvation. 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. This term of affection, though not addressed to Jewish readers, was probably suggested by Paul’s feeling toward them; his severity was consistent with love; comp. It is on this ground that Paul says, ‘Therefore I endure all things for the elect’s sake, that they may also obtain the salvation which is in Christ Jesus with eternal glory.’. ].” Comparing afterwards his connexion with the law to the state of a woman that has lost her husband, who is therefore at liberty to be married to another; and observing, that sin took occasion from the law itself to bring forth fruit unto death; he guards them against imagining that he meant thereby to cast any reflection upon the law, as though it was itself sinful; “What shall we say then? Those who have obtained mercy of the Lord—, [While we desire, and pray to God for, the salvation of others, we rejoice and bless our God for you. There should not be a chapter break between the end of chapter nine and the beginning of chapter 10. (1) because he had stated and defended one of the most offensive doctrines that could be preached to a Jew; and he was desirous to show them that it was not from any lack of affection for them, but that he was urged to it by the pressure of truth. Philippi), Matthew 3:17; Matthew 11:26; or goodwill (Philippians 1:15; Philippians 2:13), i.e. The Yearning of the Apostle's Heart after Israel's Salvation All the Greater by Reason of their Religious Zeal (Romans 10:1-2). … Philippians 1:1, Philippians 1:15; Philippians 2:13. [Consult the preceding context. Prayer to God - He not only cherished this feeling but he expressed in a desire to God. (Calmet). 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. Romans 1:26-27 Commentary. This whole chapter is a conclusive denial of the Calvinistic interpretation of chapter 9. Its terms, when properly understood, were perfectly impracticable, Romans 10:5. For our own information, it will be proper to inquire, II. Romans 10:1. He had no desire that his kinsmen should be destroyed; no pleasure in the appalling doctrine which he had been defending. When we are shut out from access to man, we have always access to God, and with Him is the residue of the Spirit. 3 Since they did not know the righteousness of God and sought to establish their own, they did not submit to God’s righteousness. My Prayer to God Is That They Might Be Saved. Romans 10:1 Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. But mark how the text goes on—‘but not according to knowledge.’ Do you not see it is possible to be very zealous about religion, and yet ignorant of God? If a man does not confess Christ at the hazardof life, character, property, liberty, and everything dear to him, he has not the faith of Christ. Romans 10 – Israel’s Present Rejection of God A. Israel’s rejection of the gospel of salvation through Jesus Christ. As before, (c.g.) ... Interlinear Bibles Cross-Refs Commentaries Dictionaries Misc ‘Prayer’ is not so exact as ‘petition;’ ‘to God’ is to be joined with ‘petition’ (as an incorrect reading indicates), and not with ‘is,’ which must be supplied in English (see below). The has no corresponding ; the sad reality which answers to it does not need again to be expressed. 2:1-3) за спасение Израиля (ср. A Greek particle occurs here, which implies that this verse presents the first member of a contrast; the corresponding word is not found in what follows, but the contrasted thought is evidently expressed in Romans 10:3. — — — In secret also did he “labour fervently for them in prayer night and day.” He knew the efficacy of intercession; and therefore besought God, with strong crying and tears, to take the veil from their hearts, and to enlighten them with the saving knowledge of his truth — — —]. Throughout the whole Epistle to the Romans, this appears in a very striking light. that the "desire [of his] heart" was towards Israel, he bore a 2, 6, 8, Oh, to have a zeal for God! 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. His knowledge of the punishment God’s wrath will bring on unbelievers causes him deep grief. The Jews were not only zealous in their way, but confident that they were right; and yet never attained the object of their pursuit. These considerations have a direct tendency to make them humble and gentle. ‹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. 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. On the distinction between δέησις and προσευχή, petition and prayer, see on Ephesians 6:18. ]: and the ceremonial law taught them to look to that Great Sacrifice which Christ was in due time to offer for the sins of the whole world [Note: ver. How awful to think of religion without Christ; religion without a broken heart for sin; religion that has never taken man out of self into Christ. Mark Dunagan Commentary on the Bible. grievous calamities and sore judgments he saw were coming upon The desire, lit., ‘good pleasure,’ not, ‘good will;’ the latter sense does not suit the context. Such then is the deliverance which we have by Christ — — — And this way of salvation is suitable. Come and take Christ, and then you have it. 10:1-11:36. And what for? In view of that he expressed his tender regard for their welfare, and his earnest prayer to God for their salvation. Romans 1:28 Commentary. See Luke 2:14, and compare, Ephesians 1:5, Ephesians 1:9. In Romans 10:1, the oldest extant manuscripts read, “Brothers, indeed the wish [more literally, ‘good pleasure’] of my heart and the supplication to God for them [is] for salvation.” Numerous later manuscripts include the “is” that is missing in the early manuscripts. In saying, then, that confession is made unto salvation, the Apostle does not mean that it is the cause of salvation, or that without it the title to salvation is incomplete. loved as his brethren, according to the flesh; and whatever they (Romans 10:1-3 NIV) Probably the most outstanding thing about this paragraph is that despite Paul's profound conviction that God saves whomever he will by an irresistible, elective choice, nevertheless this does not stop Paul from praying and yearning over his kinsmen according to the flesh, the nation Israel. Brethren, my heart's desire. But assuredly none can have such powerful inducements to exercise patience towards any who reject the Gospel, as they who know who it is that has made them to differ from others, and that by the grace of God they are what they are. of the same father, partakers of the same grace and privileges, He confesses that his Jewish brethren had a zeal to serve God; but it was a mistaken zeal. This would be directly opposed to the dictates of charity, and would tend to lull them into a false security. If those who did not partake of it could be annihilated, or if there were a purgatory, where those who die unprepared for it may be rendered fit to enjoy it, we might account our present life a blessing. I also enthusiastically encouraged several friends to bring along their guns. Thus also, in the passage before us, having shewn that the Gentiles were admitted into the Church and made partakers of salvation, while the Jews were cast out, he assures them that nothing could be more adverse to his wishes than this awful dispensation; “Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved. who were wont to call all of their country brethren, he could "Desire"-"what would give Paul the greatest pleasure and satisfaction" (Lenski p. 641). said, or should say upon this subject, should be thought to arise Having a zeal for God, but not according to knowledge, they sought salvation by works, and not by faith in Christ, Romans 10:2-4. I consider myself to be a slave of *Christ Jesus. Brethren, my heart's desire and my supplication to God is for them, that they may be saved. rejected; that the Israelites who sought for righteousness did Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. Greeting 1:1-7. v1 From Paul. The remedy.—‘Christ is the end of the law for righteousness to every one that believeth.’ Here is the remedy. My heart's desire ( ἡ εὐδοκία τῆς ἐμῆς καρδίας ). Chapter 9 reminds us of Israel's past history; their tremendous privileges and precious promises, while chapter 11 rejoices in their election by grace, their future hope and eventual salvation. will of God; and especially as he knew there was a seed, a "Supplication"-1162. deesis {deh"-ay-sis}; from 1189; a petition: -prayer, request, supplication. What does “the righteousness of God” mean, how does the gospel reveal it, … Continue reading "Commentary on Romans 1:1-17" Note the abundance of connecting words with which Paul links one thought to another: "but" (vv. vii. We appeal to you, Whether God will or can bestow it upon those who are too proud to ask for it, and too thoughtless to desire it? Romans 10 - Brethren, my heart's desire and prayer to God for Israel* is that they may be saved. ( A) and prayer to God for the Israelites is that they may be saved. Romans 1:22-23 Commentary. God’s willing as he pleased to have mercy was all conditioned on Israel’s faith, and Israel was fatally faithless. See on with God, John 1:1. Introduction 1:1-17. The source of the prayer is in the recesses of the heart. 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. Same subject continued - How Israel came to miss salvation, and the Gentiles to find it. 4:22; Деян. https://www.studylight.org/commentaries/bnb/romans-10.html. of Religion without God—this is the terrible nightmare of multitudes. Is for their salvation. The Jew has Failed by preferring Birth-and-work conditions to that of Faith, is now softened down, and the apostle recognises, as in, , that the rebellious Jew is his dear brother. Jan 12, 1986. Christ, and would be ashamed and confounded; and knowing the 1:8) или к евангелизации среди евреев. Romans 10:2. Has it brought you to know Christ as your Saviour? Brethren, my heart's desire 9:15) не умалил его рвения к молитвам (ср. The moral law shut them up to this method of obtaining salvation, because it denounced nothing but curses against every one that had violated it even in a single instance [Note: Galatians 3:10; Galatians 3:23-24. So should the awful doctrines of religion be preached by all the ambassadors of God. 10:1-4 The Jews built on a false foundation, and refused to come to Christ for free salvation by faith, and numbers in every age do the same in various ways. ‘Their salvation’ (lit., ‘unto salvation’) expresses the sense which the E. V. expands into: ‘that they might be saved.’ Their salvation is the end (ideal) of his ‘good pleasure,’ and this he asks God to grant. That he may get a righteousness on which he may rest. Scripture: Romans 10:1. No one among the Jews was more opposed to the Gospel than Paul himself had been; and every Christian who knows his own heart, and who recollects the state of his mind before his conversion, should consider the repugnance he once felt to the doctrine of grace. God forbid [Note: Romans 7:1-6. with 7. Rather he was stressing that he was deeply concerned that they should participate in what the Messiah, Who had been born among them, had brought. Proud member p. 668). Would that we saw more of it. We consider the prosperity of your souls as the richest recompence of our labours. for them, but as a minister of the Gospel, who cannot but wish 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. The difficulty was that they would not submit to the plan of salvation proposed in the gospel, and, therefore, they rejected the Savior. Romans Commentary Verse by Verse. great love and affection to them, and which he signifies by So he ‘goes about’ his good deeds to quiet his conscience; he ‘goes about’ his thoughts, comparing himself with an unreal standard. God’s. Paul is literally saying, "My thinking towards you is good." Ministers have no pleasure in proclaiming the truth that people must be lost. Those who are careless about their souls—, [We are bound to desire and pray for your salvation: and we hope that in some small measure we can adopt respecting you the language of the text. For it would be in vain to pray for the salvation of others, if all have been "predestined" for heaven or hell, regardless of their own personal choices. 1. He had no desire that his kinsmen should be destroyed; no pleasure in the appalling doctrine which he had been defending. Paul is saying the same thing, only in more detail and later in time. Since the Jews are referred to in the third person (ὑπὲρ αὐτῶν) it is clear that the persons addressed are a Gentile Church. We are of necessity obliged to declare to you many unwelcome truths: but God knoweth, that our only motive in declaring them is, to benefit and save your souls; and that, while that is the object of our public ministrations, it is also the frequent subject of our secret prayers. He thus obeyed the injunctions, and imitated the example, of our blessed Lord. Copyright StatementThese files are public domain. Romans 10:19,20 God’s acceptance of the Gentiles known before to the Jews. Because ‘they have not submitted themselves to the righteousness of God.’ ‘Submitted’—it is the bending of the soul to something it never had before. There is no doubt but by apostrophe he might address the unbelieving Jews; but there is nothing like an apostrophe here, nor is there any need of such a supposition. Romans 10:1 Brethren, my heart"s desire and my supplication to God is for them, that they may be saved. (Vincent p. 111) "The Apostle cannot enlarge on this melancholy situation without expressing once more the deep grief which it causes him." The insertion of the art. Romans 9:32, προσέκοψαν), (is) for (their) salvation (lit. continually bore them upon his mind at the throne of grace: and The μέν requires a corresponding δέ, not expressed, but implied in the course of Romans 10:2-3, where the obstacle to their σωτήρ. — Those here addressed are the brethren in Christ to whom Paul wrote, and not the Jews in general, who were his brethren in the flesh. As Romans 2:1 to Romans 3:19 has brought out they had failed in their attempt to fulfil the Law. thought of him, he considered them in such a relation to him, Suppose a person about to be imprisoned for debt has that debt discharged by a surety; he will see as clear as the light what is the true ground of his deliverance. Bibliographical InformationBarnes, Albert. It is accepting, as a little child, Christ as our righteousness, and renouncing for ever every other trust. Rome, whom, besides using the common style of the Jewish nation, Tools. He had abandoned them when bearing their commission, and while on his way to execute their favorite purposes, and had preached the doctrine which they had sent him to destroy; compare Romans 10:2. The reasons why the apostle commences this chapter in this tender manner are the following. Romans 1:1-4 Commentary. Romans 10:1 - Brethren, my heart's desire and my prayer to God for them is for their salvation. (3) he was aware of the deep and dreadful condemnation that was coming on them. remnant according to the election of grace, at that present time Bengel aptly remarks: “Non orasset Paulus, si absolute reprobati essent.”, Romans 10:1. ἀδελφοὶ, brethren) Now that he has got over, so to speak, the severity of the preceding discussion, he kindly addresses them as brethren.— μὲν, indeed) δὲ usually follows this particle, but δὲ, Romans 10:2, is absorbed in ἀλλὰ, but.— εὐδοκία, well-wishing, desire) I would most gladly hear of the salvation of Israel.— δέησις, prayer) Paul would not have prayed, if they had been utterly reprobates [cast away.]. Romans 10:1. ἀδελφοί] Address to the readers, expressive of emotion. Ex. The Apostle cannot enlarge on this melancholy situation without expressing once more the deep grief which it causes him. His heart’s is that in which his heart could rest with complacency; that which would be a perfect satisfaction to it. Greek. Brethren. Adam Clarke CommentaryRomans 10. The Only Road to Righteousness (Romans 10:1-13) Introduction. Romans 1:16-17 Commentary. The camp where our church recently held a men’s retreat had a shooting range, so I took along my .22 caliber rifle which I had never fired. But you must desire salvation, and pray to God for it yourselves; or else it will be in vain ever to expect it. which obliged him to a concern for their good and welfare; or rejected, and so be saved in the Lord with an everlasting 2–4.]. Would that there were less stagnation. Paul was tender, affectionate, kind; convincing by cool argument, and not harshly denouncing; stating the appalling truth, and then pouring out his earnest desires to God that he would avert the impending doom. Paul dedicated three whole chapters to set-out, in sequential order, God's programme for Israel. Romans 10:1. My heart’s desire] So it should be ours. It does not refer to the temporal calamities which were coming upon them, but to preservation from the eternal anger of God; compare Romans 11:26; 1 Timothy 2:4. John Piper ‘towards salvation.’. 2 Timothy 2:10.] 2. Romans 9:1, etc., 1 Corinthians 9:20; Galatians 3:15. This expression of Paul’s deep concern (compare Romans 9:1-5) was important, for it brought home to the Jewish Christians that he was not complacent over the situation of the Jews, and that he had not denied his ancestry. He still wished their welfare; and could still pray for them that they might return to God. Now he declares to these persons, The latter sense best suits this passage. Unbelievers often accuse Christians, though very falsely, as haters of mankind, because they faithfully declare that there is no salvation but through faith in Christ. In Romans 9:30 the Gentiles did not … Salem Media Group. ‘Desire’ is not exact, yet probably suggests the true sense: the salvation of Israel was the ideal of his heart (Godet). 1. Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved. We ought not, indeed, to treat those as Christians who do not appear to be such. Those who are seeking salvation, but in a mistaken way—, [Do not think it sufficient that you desire to be saved; or that you are zealous in seeking after salvation. Having shewn, in the second chapter, that the Jews, notwithstanding their being in covenant with God by circumcision, were as much in need of salvation as the idolatrous and abandoned Gentiles, he corrects the apparent severity of his remarks, by saying, “What advantage then hath the Jew? See my True Treasure, chap. And why? Read Introduction to Romans 1 Brethren, my heart’s desire and prayer to God for Israel is that they may be saved.. Aware that this would be the effect of his exertions, he was always studious to counteract it; and scarcely ever mentioned an offensive truth, without testifying, by some following observations, that it was dictated by love. not attain it when the Gentiles did, but stumbled and fell at [Note: Mounce, pp206-7.]. And we see here the proper feelings of a minister of the gospel when declaring the most terrible of the truths of the Bible. "for them", instead of "for Israel"; not naming them, being The reasons why the apostle commences this chapter in this tender manner are the following. — It is of great importance to remove prejudices as far as possible, and to show good will to those whom we wish to benefit by the publication of Divine truth. 9. The apostle having suggested, that a few of the Jews only should Having before poured forth the anguish of his soul at the general unbelief of his nation and its dreadful consequences (Romans 9:1-3), he here expresses in the most emphatic terms his desire and prayer for their salvation. "The reality of his love is seen in the fact that he prayed for them." The righteousness which is of … See generally Fritzsche. Point to Note: Paul"s statement here contradicts "predestination". Still he firmly proceeds to maintain the charge that Israel’s downfall is his own fault. 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. brought to believe in Christ, whom they had despised and ‘Brothers and sisters, my heart’s good pleasure and my supplication to God is for them, that they may be saved (literally ‘unto salvation’).’. "Barnes' Notes on the Whole Bible". 1Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. Remember, you must be humbled; you must be contrite; you must rely on Christ alone — — —], 3. But in a more peculiar and emphatical manner did he urge these truths in that part from whence our text is taken. III. 9. It was not upon the account of their wicked lives and scandalous immoralities, but for their bad principles and fundamental errors. ‘Come, and He will in no wise cast you out.’. towards them, he had a cordial, sincere, and hearty respect for They sought to do a hard thing—to work out a righteousness for themselves—instead of an easy thing—simply to believe in Christ. Submit yourself. How I wish. ], 2. Is the law sin? It is clear then that at this present time they were not seen as in process of being saved. they have a zeal for God, but not according to knowledge." 1:16; Ин. Romans 10:2 For I bear them record that they have a zeal of God, but not according to knowledge. 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. An expression of affectionate interest and indicating emotion. How to Submit to the Righteousness of God Mother's Day. 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. 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. 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