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 chap. ix., introductory and conciliatory, setting forth the ground of the rejection of the Jews, vs. 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, vs. 5—10. The plan of salvation being adapted to all, and God being the God of all, the gospel should be preached to all, vs. 11—17. The truth here taught (the calling of the Gentiles, &c.,) was predicted clearly in the Old Testament, vs. 18—21.
ROMANS X. 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, vs. 1, 2. The difficulty was, that they would not submit to the plan of salvation proposed in the gospel, and, therefore, they rejected the Saviour. This was the true ground of their excision from the people of God, vs. 3, 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, ver. 5. But the gospel method of salvation prescribes no such severe terms, it simply requires cordial faith and open profession, vs. 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.
VERSE 1. Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.1 As the truth which Paul was to reiterate in the ears of the Jew was, of all others, to them the most offensive, he endeavours 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, Matt. xi. 26, Luke ii. 14, 2 Thess. i. 11, Eph. i. 5, 9, or benevolence, kind feeling, or desire, as in Phil. i. 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 and prayers tend; see chap. vi. 22, Gal. iii. 17, and frequent examples elsewhere of this use of the preposition εἰς.
VERSE 2. For I bear them record that they have a zeal of God. So far from desiring to exaggerate the evil of their conduct, the apostle, as was his uniform manner, endeavoured to bring every thing commendable and exculpatory fully into view. The word for, has here its appropriate force, as it introduces the ground or reason of the preceding declaration. ‘I desire their salvation, for they themselves are far from being unconcerned as to divine things.’ Zeal of God may mean very great zeal, as cedars of God mean great cedars, according to a common Hebrew idiom; or zeal of which God is the object; the latter explanation is to be preferred. John ii. 17, “The zeal of thy house hath eaten me up.” Acts xxi. 22, “Zealous of the law.” Acts xxii. 3, “Zealous of God.” Gal. i. 14, &c., &c. The Jews had great zeal about God, but it was wrong as to its object, and of consequence wrong in its moral qualities. Zeal, when rightly directed, however ardent, is humble and amiable. When its object is evil, it is proud, censorious, and cruel. Hence, the importance of its being properly guided, not merely to prevent the waste of feeling and effort, but principally to prevent its evil effects on ourselves and others. But not according to knowledge. Commentators notice that Paul uses the word ἐπιγνώσεως. The Jews had γνῶσις (knowledge), what they lacked was ἐπιγνώσεως, correct knowledge and appreciation. Their knowledge was neither enlightened nor wise; neither right as to its objects, nor correct in its character. The former idea is here principally intended. The Jews were zealous about their law, the traditions of their fathers, and the establishment of their own merit. How naturally would a zeal for such objects make men place religion in the observance of external rites; and be connected with pride, censoriousness, and a persecuting spirit. In so far, however, as this zeal was a zeal about God, it was preferable to indifference, and is, therefore, mentioned by the apostle with qualified commendation.