SEV Biblia, Chapter 10:1
¶ Hermanos, ciertamente la voluntad de mi corazn y mi oracin a Dios sobre Israel, es para salud.
Clarke's Bible Commentary - Romans 10:1
Verse 1. My heart's desire, &c.] 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 chap. ix. 3.
John Gill's Bible Commentary
Ver. 1. Brethren, my heart's desire , etc..] 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.
Matthew Henry Commentary
Verses 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 i various ways. The strictness of the law showed men their need of salvation by grace, through faith. And the ceremonies shadowed fort Christ as fulfilling the righteousness, and bearing the curse of the law. So that even under the law, all who were justified before God obtained that blessing by faith, whereby they were made partakers of the perfect righteousness of the promised Redeemer. The law is no destroyed, nor the intention of the Lawgiver disappointed; but ful satisfaction being made by the death of Christ for our breach of the law, the end is gained. That is, Christ has fulfilled the whole law therefore whoever believeth in him, is counted just before God, as muc as though he had fulfilled the whole law himself. Sinners never coul go on in vain fancies of their own righteousness, if they knew the justice of God as a Governor, or his righteousness as a Saviour.
Greek Textus Receptus
αδελφοι 80 N-VPM η 3588 T-NSF μεν 3303 PRT ευδοκια 2107 N-NSF της 3588 T-GSF εμης 1699 S-1GSF καρδιας 2588 N-GSF και 2532 CONJ η 3588 T-NSF δεησις 1162 N-NSF η 3588 T-NSF προς 4314 PREP τον 3588 T-ASM θεον 2316 N-ASM υπερ 5228 PREP του 3588 T-GSM ισραηλ 2474 N-PRI εστιν 2076 5748 V-PXI-3S εις 1519 PREP σωτηριαν 4991 N-ASF
Vincent's NT Word Studies
1. Brethren. See on 1 John ii. 9. An expression of affectionate interest and indicating emotion.My heart's desire (h eudokia thv emhv kardiav). More literally, the good will of my heart. See on Luke ii. 14. Compare Philip. i. 15; ii. 13; Eph. i. 5, 9; 2 Thess. i. 11.
Prayer (dehsiv). See on Luke v. 33.
To God (prov). Implying communion. See on with God, John i. 1.
For Israel. The best texts substitute aujtwn 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 (eiv swthrian). Lit., unto (their) salvation.
Robertson's NT Word Studies
10:1 {Desire} (eudokia). No papyri examples of this word, though eudokesis occurs, only in LXX and N.T., but no example for "desire" unless this is one, though the verb eudokew is common in Polybius, Diodorus, Dion, Hal. It means will, pleasure, satisfaction (#Mt 11:26; 2Th 1:11; Php 1:15; 2:13; Eph 1:5,9). {Supplication} (deesis). Late word from deomai, to want, to beg, to pray. In the papyri. See #Lu 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" (eis swterian), 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 #9:1-5.
