Romans 10:1

King James Version (KJV)

Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.

Adam Clarke
Bible Commentary

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.

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Albert Barnes
Notes on the Whole Bible

Brethren - This expression seems intended particularly for the Jews, his ancient friends, fellow-worshippers, and kinsmen, but who had embraced the Christian faith. It is an expression of tenderness and affection, denoting his deep interest in their welfare.

My heart‘s desire - The word “desire” εὐδοκία eudokiameans benevolence, and the expression, “my heart‘s desire,” means my earnest and sincere wish.

Prayer to God - He not only cherished this feeling but he expressed in a desire to God. He had no desire that his kinsmen should be destroyed; no pleasure in the appalling doctrine which he had been defending. He still wished their welfare; and could still pray for them that they might return to God. Ministers have no pleasure in proclaiming the truth that people must be lost. Even when they declare the truths of the Bible that some will be lost; when they are constrained by the unbelief and wickedness of people to proclaim it of them, they still can sincerely say that they seek their salvation.

For Israel - For the Jewish nation.

That they might be saved - This clearly refers to salvation from the sin of unbelief; and the consequences of sin in hell. 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. The reasons why the apostle commences this chapter in this tender manner are the following.

(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.

(2) he was regarded by them as an apostate. 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.

(3) he was aware of the deep and dreadful condemnation that was coming on them. In view of that he expressed his tender regard for their welfare, and his earnest prayer to God for their salvation. And we see here the proper feelings of a minister of the gospel when declaring the most terrible of the truths of the Bible. 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. So should the awful doctrines of religion be preached by all the ambassadors of God.

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Matthew Henry
Concise Bible Commentary

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. The strictness of the law showed men their need of salvation by grace, through faith. And the ceremonies shadowed forth 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 not destroyed, nor the intention of the Lawgiver disappointed; but full 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 much as though he had fulfilled the whole law himself. Sinners never could 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.

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SDA Bible Commentary (limited)
Volume 1-7

1. Brethren. Paul frequently uses this expression when he wishes to be specially emphatic (see Rom. 7:1; 8:12; 12:1; 1 Cor. 14:20; Gal. 3:15). The subject he discusses in this chapter is the fact asserted in Rom. 9:31-33, that Israel had failed to attain to righteousness because they had been seeking for a righteousness based upon the merits of their own works. But before entering upon the painful task of pointing out the failure and guilt of his own people, Paul renews his assurance of heartfelt concern for their salvation (cf. ch. 9:1-3).

Desire. Gr. eudokia, “good will,” “good pleasure,” “approval.” Compare the use of the word in Matt. 11:26; Eph. 1:5, 9; Phil. 1:15; 2:13; 2 Thess. 1:11. Paul sincerely longed for the salvation of his fellow Jews.

Prayer. Gr. deÃ„â€œsis, “petition,” “supplication” (see Eph. 6:18; Phil. 4:6; 1 Tim. 2:1; 5:5), from the word deomai, “to want,” “to beg,” “to pray.” DeÃ„â€œsis is distinguished from proseuchÃ„â€œ, the word for prayer in general (Rom. 1:10), in that deÃ„â€œsis describes a request for a particular benefit.

For Israel. Textual evidence favors (cf. p. 10) the reading “for them,” that is, those who have been mentioned in ch. 9:31-33. The pronoun indicates the close connection between the two chapters. Chapter 10 is an unbroken continuation of Paul’s argument concerning the rejection of Israel, which was his subject in ch. 9.

Might be saved. It is significant that immediately after his discussion of the Jews’ rejection of Christ, Paul should pray for their salvation. This shows that he did not regard their case as hopeless, despite their sinful conduct. Moreover, if Paul had considered their rejection as the predetermined will of God for their destruction, as some have understood the doctrine of predestination, he would not have prayed that they might yet be saved. The gospel teaches that “whosoever shall call upon the name of the Lord shall be saved” (v. 13). The gospel is for all men, including the Jews (chs. 1:16; 3:29, 30; 10:12).

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Ellen G. White
The Acts of the Apostles, 374

In this letter Paul gave free expression to his burden in behalf of the Jews. Ever since his conversion, he had longed to help his Jewish brethren to gain a clear understanding of the gospel message. “My heart's desire and prayer to God for Israel is,” he declared, “that they might be saved.” AA 374.1

It was no ordinary desire that the apostle felt. Constantly he was petitioning God to work in behalf of the Israelites who had failed to recognize Jesus of Nazareth as the promised Messiah. “I say the truth in Christ,” he assured the believers at Rome, “my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: who are Israelites, to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed forever.” AA 374.2

The Jews were God's chosen people, through whom He had purposed to bless the entire race. From among them God had raised up many prophets. These had foretold the advent of a Redeemer who was to be rejected and slain by those who should have been the first to recognize Him as the Promised One. AA 374.3

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