Rom 10:12-13, 15:9, 16 | Barnes | STEP | Verse 12. For there is no difference . In the previous verse Paul had quoted a passage from , which says that every one (πας) that believeth shall not be ashamed; that is, every one of every nation and kindred. This implies that it was not to be confined to the Jews . This thought he now further illustrates and confirms by expressly declaring that there is no difference between the Jew and the Greek. This doctrine it was one main design of the epistle to establish, and it is fully proved in the course of the argument in Romans chapters 1-4. See particularly . When the apostle says there is no difference between them, he means in regard to the subject under discussion. In many respects there might be a difference; but not in the way of justification before God . There all had sinned; all had failed of obeying the law; and all must be justified in the same way, by faith in the Lord Jesus Christ. The word difference (διαστολη) means distinction, diversity . It also means eminence, excellence , advantage . There is no eminence or advantage which the Jew has over the Greek in regard to justification before God. The Jew . That portion of mankind which professed to yield obedience to the law of Moses. The Greek . Literally, those who dwelt in Greece, or those who spoke the Greek language. As the Jews, however, were acquainted chiefly with the Greeks, and knew little of other nations, the name Greek among them came to denote all who were not Jews; that is, the same as the Gentiles. The terms "Jew and Greek," therefore, include all mankind. There is no difference among men about the terms of salvation; they are the same to all. This truth is frequently taught. It was a most important doctrine, especially in a scheme of religion that was to be preached to all men. It was very offensive to the Jews, who had always regarded themselves as a peculiarly favoured people. Against this, all their prejudices were roused, as it completely overthrew all their own views of national eminence and pride, and admitted despised Gentiles to the same privileges with the long-favoured and chosen people of God. The apostles, therefore, were at great pains fully to establish it. . For the same Lord over all , etc. For there is the same Lord of all; that is, the Jews and Gentiles have one common Lord. Comp. . The same God had formed them and ruled them; and God now opened the same path to life. See this fully presented in Paul's address to the people of Athens, in . See also . As there was but one God; as all, Jews and Gentiles, were his creatures; as one law was applicable to all; as all had sinned; and as all were exposed to wrath; so it was reasonable that there should be the same way of return--through the mere mercy of God. Against this the Jew ought not to object; and in this he and the Greek should rejoice. Is rich unto all . (πλουτωνειςπαντας). The word rich means to have abundance , to have in store much more than is needful for present or personal use. It is commonly applied to wealth. But applied to God, it means that he abounds in mercy or goodness towards others. Thus, , "God, who is rich in mercy," etc.; , "Charge them that are rich in this world--that they be rich in good works;" , "God hath chosen the poor-- rich in faith ;" that is, abounding in faith and good works, etc. Thus God is said to be rich towards all, as he abounds in mercy and goodness towards them in the plan of salvation. That call upon him . This expression means, properly, to supplicate, to invoke , as in prayer. As prayer constitutes no small part of religion, and as it is a distinguishing characteristic of those who are true Christians, ( , "Behold he prayeth,") to call on the name of the Lord is put for religion itself, and is descriptive of acts of devotion towards God. , "And if ye call on the Father," etc.; , "He hath authority to bind all that call on thy name; , "Then began men to call on the name of the Lord." (s) "the same Lord"

Romans 10:12-13

Verse 12. For there is no difference. In the previous verse Paul had quoted a passage from Isa 28:16, which says that every one (πας) that believeth shall not be ashamed; that is, every one of every nation and kindred. This implies that it was not to be confined to the Jews. This thought he now further illustrates and confirms by expressly declaring that there is no difference between the Jew and the Greek. This doctrine it was one main design of the epistle to establish, and it is fully proved in the course of the argument in Romans chapters 1-4. See particularly Rom 3:26-30. When the apostle says there is no difference between them, he means in regard to the subject under discussion. In many respects there might be a difference; but not in the way of justification before God. There all had sinned; all had failed of obeying the law; and all must be justified in the same way, by faith in the Lord Jesus Christ. The word difference (διαστολη) means distinction, diversity. It also means eminence, excellence, advantage. There is no eminence or advantage which the Jew has over the Greek in regard to justification before God.

The Jew. That portion of mankind which professed to yield obedience to the law of Moses.

The Greek. Literally, those who dwelt in Greece, or those who spoke the Greek language. As the Jews, however, were acquainted chiefly with the Greeks, and knew little of other nations, the name Greek among them came to denote all who were not Jews; that is, the same as the Gentiles. The terms "Jew and Greek," therefore, include all mankind. There is no difference among men about the terms of salvation; they are the same to all. This truth is frequently taught. It was a most important doctrine, especially in a scheme of religion that was to be preached to all men. It was very offensive to the Jews, who had always regarded themselves as a peculiarly favoured people. Against this, all their prejudices were roused, as it completely overthrew all their own views of national eminence and pride, and admitted despised Gentiles to the same privileges with the long-favoured and chosen people of God. The apostles, therefore, were at great pains fully to establish it. Acts 10:9, Gal 3:28.

For the same Lord over all, etc. For there is the same Lord of all; that is, the Jews and Gentiles have one common Lord. Comp. Rom 3:29,30. The same God had formed them and ruled them; and God now opened the same path to life. See this fully presented in Paul's address to the people of Athens, in Acts 17:26-30. See also 1Timm 2:5. As there was but one God; as all, Jews and Gentiles, were his creatures; as one law was applicable to all; as all had sinned; and as all were exposed to wrath; so it was reasonable that there should be the same way of return--through the mere mercy of God. Against this the Jew ought not to object; and in this he and the Greek should rejoice.

Is rich unto all. (πλουτωνειςπαντας). The word rich means to have abundance, to have in store much more than is needful for present or personal use. It is commonly applied to wealth. But applied to God, it means that he abounds in mercy or goodness towards others. Thus, Eph 2:4, "God, who is rich in mercy," etc.; 1Timm 6:17,18, "Charge them that are rich in this world--that they be rich in good works;" Jas 2:5, "God hath chosen the poor--rich in faith;" that is, abounding in faith and good works, etc. Thus God is said to be rich towards all, as he abounds in mercy and goodness towards them in the plan of salvation.

That call upon him. This expression means, properly, to supplicate, to invoke, as in prayer. As prayer constitutes no small part of religion, and as it is a distinguishing characteristic of those who are true Christians, (Acts 9:11, "Behold he prayeth,") to call on the name of the Lord is put for religion itself, and is descriptive of acts of devotion towards God. 1Pet 1:17, "And if ye call on the Father," etc.; Acts 2:21, 9:14, "He hath authority to bind all that call on thy name; Acts 7:59, 22:16, Gen 4:26, "Then began men to call on the name of the Lord."

(s) "the same Lord" 1Timm 2:5 Verse 13. For whosoever shall call, etc. This sentiment is found substantially in Joel 2:32, "And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered." This is expressly applied to the times of the gospel by Peter, in Acts 2:21. Acts 2:21. To call on the name of the Lord is the same as to call on the Lord himself. The word name is often used in this manner. "The name of the Lord is a strong tower," etc., Prov 18:10; "The name of the God of Jacob defend thee," Ps 20:1. That is, God himself is a strong tower, etc. It is clear, from what follows, that the apostle applies this to Jesus Christ; and this is one of the numerous instances in which the writers of the New Testament apply to him expressions which in the Old Testament are applicable to God. See 1Cor 1:2.

Shall be saved. This is the uniform promise. See Acts 2:21; Acts 22:16, "Arise, and be baptized, and wash away thy sins, calling on the name of the Lord." This is proper and indispensable, because

(1.) we have sinned against God, and it is right that we should confess it.

(2.) Because he only can pardon us, and it is fit, that if we obtain pardon, we should ask it of God.

(3.) To call upon him is to acknowledge him as our Sovereign, our Father, and our Friend; and it is right that we render him our homage. It is implied in this, that we call upon him with right feelings; that is, with a humble sense of our sinfulness and our need of pardon, and with a willingness to receive eternal life as it is offered us in the gospel. And if this be done, this passage teaches us that all may be saved who will do it. He will cast none away who come in this manner. The invitation and the assurance extend to all nations, and to men of all times.

(t) "whosoever" Joel 2:32 (u) "upon the name of the Lord" 1Cor 1:2

Romans 15:9

Verse 9. And that the Gentiles, etc. The benefits of the gospel were not to be confined to the Jews; and as God designed that those benefits should be extended to the Gentiles, so the Jewish converts ought to be willing to admit them, and treat them as brethren. That God did design this, the apostle proceeds to show.

Might glorify God. Might praise, or give thanks to God. This implies that the favour shown to them was a great favour.

For his mercy. Greek, On account of the mercy shown to them.

As it is written. Ps 18:49. The expression there is one of David's. He says that he will praise God for his mercies among the heathen, or when surrounded by the heathen; or that he would confess and acknowledge the mercies of God to him, as we should say, to all the world. The apostle, however, uses it in this sense, that the Gentiles would participate with the Jew in offering praise to God, or that they would be united. This does not appear to have been the original design of David in the psalm, but the words express the idea of the apostle.

And sing, etc. Celebrate thy praise. This supposes that benefits would be conferred on them, for which they would celebrate his goodness.

(m) "For this cause" Ps 18:49

Romans 15:16

Verse 16. The minister, (λειτουργον). This is not the word which is commonly translated minister, (διακονος). This word is properly appropriated to those who minister in public offices or the affairs of the state. In the New Testament it is applied mainly to the Levitical priesthood, who ministered and served at the altar, Heb 10:11. It is, however, applied to the ministers of the New Testament, as discharging substantially the same offices towards the church which were discharged by the Levitical priesthood; i. e., as engaged in promoting the welfare of the church, occupied in holy things, etc. Acts 13:2, "As they ministered to the Lord and fasted," etc. It is used in a larger sense still in Rom 15:27; 2Cor 9:12.

To the Gentiles. Comp. Rom 1:6, Acts 9:15.

Ministering, (ιερουργουντα). Performing the office of a priest in respect to the gospel of God. The office of a priest was to offer sacrifice. Paul here retains the language, though without affirming or implying that the ministers of the New Testament were literally priests to offer sacrifice. The word used here occurs nowhere else in the New Testament. Its meaning here is to be determined from the connexion. The question is, what is the sacrifice of which he speaks? It is the offering up--the sacrifice of the Gentiles. The Jewish sacrifices were abolished. The Messiah had fulfilled the design of their appointment, and they were to be done away. (See the epistle to the Hebrews.) There was to be no further literal sacrifice. But now the offerings of the Gentiles were to be as acceptable as had been the offerings of the Jews. God made no distinction; and in speaking of these offerings, Paul used figurative language drawn from the Jewish rites. But assuredly he did not mean that the offerings of the Gentiles were literal sacrifices to expiate sins; nor did he mean that there was to be an order of men who were to be called priests under the New Testament. If this passage did prove that, it would prove that it should be confined to the apostles, for it is of them only that he uses it. The meaning is this: "Acting in the Christian church substantially as the priests did among the Jews: that is, endeavouring to secure the acceptableness of the offerings which the Gentiles make to God."

That the offering up. The word here rendered offering up, (προσφορα), commonly means a sacrifice or an expiatory offering, and is applied to Jewish sacrifices, Acts 21:26, 24:17. It is also applied to the sacrifice which was made by our Lord Jesus Christ when he offered himself on the cross for the sins of men, Eph 5:2; Heb 10:10. It does not always mean bloody sacrifices, but it is used to denote any offering to God, Heb 10:5,8,14,18. Hence it is used in this large sense to denote the offering which the Gentiles who were converted to Christianity made of themselves; their devoting or dedicating themselves to God. The language is derived from the customs of the Jews; and the apostle represents himself figuratively as a priest presenting this offering to God.

Might be acceptable. Or, approved by God. This was in accordance with the prediction in Isa 66:20, "They shall bring all your brethren for an offering unto the Lord out of all nations," etc. This does not mean that it was by any merit of the apostle that this offering was to be rendered acceptable; but that he was appointed to prepare the way, so that their offering, as well as that of the Jews, might come up before God.

Being sanctified. That is, the offering being sanctified, or made holy. The sacrifice was prepared or made fit to be an offering, among the Jews, by salt, oil, or frankincense, according to the nature of the sacrifice, Lev 6:14, etc. In allusion to this, the apostle says that the offering of the Gentiles was rendered holy, or fit to be offered, by the converting and purifying influences of the Holy Spirit. They were prepared, not by salt and frankincense, but by the cleansing influences of God's Spirit. The same idea, substantially, is expressed by the apostle Peter in Acts 10:46, 11:17.

(1) "offering up" or, "sacrificing" (v) "up of the Gentiles" Isa 66:20 (w) "sanctified by the Holy Ghost" Acts 20:32