Rom 10:12-13 | 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