For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.
12. For there is no difference ] The same phrase (with precisely opposite reference) as Rom 3:22. The “ for ” here refers to the “whosoever” of Rom 10:11; and this refers to the truth, suggested through the whole passage here, of the “nearness” and freedom of salvation, which, as revealed in Christ, needed no advantage of Jewish privilege in order to reach it. Belief and confession were as “near” to Greek as to Jewish hearts and lips. On “ Greek ” see note, Rom 1:16.
for the same Lord, &c.] Better, for the same Lord is [Lord] of [them] all; abounding in wealth unto all, &c. Cp. Rom 3:30, and note.
rich ] In “goodness,” to pardon and accept. See Isa 55:7. The word “wealth” respects both the splendour of the gift and its sufficiency for “whosoever will,” however numerous the suppliants.
call upon him ] appeal to Him. The Gr. is same word as Act 25:11-12. See also Act 7:59; where Stephen’s “appeal” is “Lord Jesus, receive my spirit.” The “appeal” here is to the Redeemer as our Justification.
Fuente: The Cambridge Bible for Schools and Colleges
For there is no difference – In the previous verse Paul had quoted a passage from Isa 28:16, which says that everyone (Greek, pas) that believeth shall not be ashamed; that is, everyone 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 Rom. 14. 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 diastole 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 people 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 people. It was very offensive to the Jews, who had always regarded themselves as a especially favored 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 favored and chosen people of God. The apostles, therefore, were at great pains fully to establish it; see Act 10:9; Gal 3:28.
For the same Lord over all … – For there is the same Lord of all; that is, the Jews and Gentiles have one common Lord; compare 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 Pauls address to the people of Athens, in Act 17:26-30; see also 1Ti 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 – plouton eis pantas. 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 toward others. Thus, Eph 2:4, God, who is rich in mercy, etc.; 1Ti 6:17-18, charge them that are rich in this world …that they be rich in good works. Jam 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 toward all, as he abounds in mercy and goodness toward 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 (Act 11:11, Behold he prayeth;) to call on the name of the Lord is put for religion itself, and is descriptive of acts of devotion toward God; 1Pe 1:17, And if ye call on the Father, etc.; Act 2:21; Act 9:14, he hath authority …to bind all that call on thy name; Act 7:59; Act 22:16; Gen 4:26, Then began men to call on the name of the Lord.
Fuente: Albert Barnes’ Notes on the Bible
Verse 12. For there is no difference between the Jew and the Greek] All are equally welcome to this salvation. Here the Jew has no exclusive privilege; and from this the Greek is not rejected. One simple way of being saved is proposed to all, viz. faith in the Lord Jesus Christ; because he is the same Lord who has made all and governs all, and is rich in mercy to all that call upon him.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For there is no difference between the Jew and the Greek: he gives a reason for that universal term, whosoever, which he had added in the precedent verse, and is not found in Isaiah, as was noted before, in Rom 9:33.
The same Lord over all; these words are a reason why there is no difference now between Jew and Greek. This title is to be referred more especially to Jesus Christ, who was called Lord, Rom 10:9, and is called:
Lord of all, Act 10:36. He is Head of all the elect, in all nations of the world.
Is rich unto all; i.e. is bountiful unto all. So that the Jews need not envy the calling or coming of the Gentiles; they have never the less themselves; the Lord hath an inexhaustible store of grace and mercy. The fountain is above our thirst.
That call upon him; not to all, hand over head, but to such as call upon him in faith.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. For there is no differenceor”distinction”
between Jew and Greek; forthe same Lord over allthat is, not God (as CALVIN,GROTIUS, OLSHAUSEN,HODGE), but Christ,as will be seen, we think, by comparing Rom 10:9;Rom 10:12; Rom 10:13and observing the apostle’s usual style on such subjects. (SoCHRYSOSTOM, MELVILLE,BENGEL, MEYER,DE WETTE,FRITZSCHE, THOLUCK,STUART, ALFORD,PHILIPPI).
is richa favoritePauline term to express the exuberance of that saving grace which isin Christ Jesus.
unto all that call uponhimThis confirms the application of the preceding words toChrist; since to call upon the name of the Lord Jesus is acustomary expression. (See Act 7:59;Act 7:60; Act 9:14;Act 9:21; Act 22:16;1Co 1:2; 2Ti 2:22).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For there is no difference between the Jew and the Greek,…. Some reasons are here assigned, confirming the apostle’s sense of the prophet’s words, that everyone that believes in Christ shall be saved; for there is no distinction of nations, no superiority on account of carnal descent, or fleshly privileges, no preeminence on the score of the laws and ordinances of the former dispensation, all which are now abolished; nor is there any difference in their state God-ward, all being under sin, and without a righteousness, and all standing in need of the righteousness of Christ, and salvation by him; to which is added another reason,
for the same Lord over all, or “is over all”: by whom is meant, either God the Father, who is the God of the Gentiles as well as of the Jews, Ro 3:29; or rather the Lord Jesus Christ, who is Lord of all; and is to be understood, not of his being so merely by creation, but redemption, he having bought with his blood all the elect of God, both among the Jews and among the Gentiles; so that he has the same equal propriety in one as another, and they the same claim to him, and the same encouragement to believe in him, for righteousness and life: and moreover, he
is rich unto all that call upon him; he is not only rich as God, being possessed of all divine perfections and glory, but as Mediator, having the riches of grace and glory in him; and is rich, beneficent, liberal and free in dispensing, pardoning, justifying, and sanctifying grace to all that come unto him, throw themselves at his feet, implore his grace and righteousness, and call upon him with faith and fervency. Such as these are here designed, and not all that make mention of his name, or are called by it; but who are the true worshippers of him in faith and fear; for the invocation of his name includes all worship of him, and exercise of grace upon him; hence this passage is no inconsiderable proof of his proper deity.
Fuente: John Gill’s Exposition of the Entire Bible
| Importance of Preaching the Gospel; Perverseness of Israel. | A. D. 58. |
12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. 13 For whosoever shall call upon the name of the Lord shall be saved. 14 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? 15 And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! 16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? 17 So then faith cometh by hearing, and hearing by the word of God. 18 But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. 19 But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. 20 But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. 21 But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.
The first words express the design of the apostle through these verses, that there is no difference between Jews and Gentiles, but they stand upon the same level in point of acceptance with God. In Jesus Christ there is neither Greek nor Jews, Col. iii. 11. God doth not save any nor reject any because they are Jews, nor because they are Greeks, but doth equally accept both upon gospel terms: There is no difference. For the proof of this he urges two arguments:–
I. That God is the same to all: The same Lord over all is rich unto all. There is not one God to the Jews who is more kind, and another to the Gentiles who is less kind; but he is the same to all, a common father to all mankind. When he proclaimed his name, The Lord, the Lord god, gracious and merciful, he thereby signified not only what he was to the Jews, but what he is and will be to all his creatures that seek unto him: not only good, but rich, plenteous in goodness: he hath wherewith to supply them all, and he is free and ready to give out to them; he is both able and willing: not only rich, but rich unto us, liberal and bountiful in dispensing his favours to all that call upon him. Something must be done by us, that we may reap of this bounty; and it is as little as can be, we must call upon him. He will for this be enquired of (Ezek. xxxvi. 37), and surely that which is not worth the asking is not worth the having. We have nothing to do but to draw out by prayer, as there is occasion.
II. That the promise is the same to all (v. 13): Whoever shall call–one as well as another, without exception. This extent, this undifferencing extent, of the promise both to Jews and Gentiles he thinks should not be surprising, for it was foretold by the prophet, Joel ii. 32. Calling upon the name of the Lord is here put for all practical religion. What is the life of a Christian but a life of prayer? It implies a sense of our dependence on him, an entire dedication of ourselves to him, and a believing expectation of our all from him. He that thus calls upon him shall be saved. It is but ask and have; what would we have more? for the further illustration of this he observes,
1. How necessary it was that the gospel should be preached to the Gentiles, Rom 10:14; Rom 10:15. This was what the Jews were so angry with Paul for, that he was the apostle of the Gentiles, and preached the gospel to them. Now he shows how needful it was to bring them within the reach of the forementioned promise, an interest in which they should not envy to any of their fellow-creatures. (1.) They cannot call on him in whom they have not believed. Except they believe that he is God, they will not call upon him by prayer; to what purpose should they? The grace of faith is absolutely necessary to the duty of prayer; we cannot pray aright, nor pray to acceptation, without it. He that comes to God by prayer must believe, Heb. xi. 6. Till they believed the true God, they were calling upon idols, O Baal, hear us. (2.) They cannot believe in him of whom they have not heard. some way or other the divine revelation must be made known to us, before we can receive it and assent to it; it is not born with us. In hearing is included reading, which is tantamount, and by which many are brought to believe (John xx. 31): These things are written that you may believe. But hearing only is mentioned, as the more ordinary and natural way of receiving information. (3.) They cannot hear without a preacher; how should they? Somebody must tell them what they are to believe. Preachers and hearers are correlates; it is a blessed thing when they mutually rejoice in each other–the hearers in the skill and faithfulness of the preacher, and the preacher in the willingness and obedience of the hearers. (4.) They cannot preach except they be sent, except they be both commissioned and in some measure qualified for their preaching work. How shall a man act as an ambassador, unless he have both his credentials and his instructions from the prince that sends him? This proves that to the regular ministry there must be a regular mission and ordination. It is God’s prerogative to send ministers; he is the Lord of the harvest, and therefore to him we must pray that he would send forth labourers, Matt. ix. 38. He only can qualify men for, and incline them to, the work of the ministry. But the competency of that qualification, and the sincerity of that inclination, must not be left to the judgment of every man for himself: the nature of the thing will by no means admit this; but, for the preservation of due order in the church, this must needs be referred and submitted to the judgment of a competent number of those who are themselves in that office and of approved wisdom and experience in it, who, as in all other callings, are presumed the most able judges, and who are empowered to set apart such as they find so qualified and inclined to this work of the ministry, that by this preservation of the succession the name of Christ may endure for ever and his throne as the days of heaven. And those that are thus set apart, not only may, but must preach, as those that are sent.
2. How welcome the gospel ought to be to those to whom it was preached, because it showed the way to salvation, v. 15. For this he quotes Isa. lii. 7. The like passage we have, Nah. i. 15, which, if it point at the glad tidings of the deliverance of Israel out of Babylon in the type, yet looks further to the gospel, the good news of our salvation by Jesus Christ. Observe, (1.) What the gospel is: It is the gospel of peace; it is the word of reconciliation between God and man. On earth peace, Luke ii. 14. Or, peace is put in general for all good; so it is explained here; it is glad tidings of good things. The things of the gospel are good things indeed, the best things; tidings concerning them are the most joyful tidings, the best news that ever came from heaven to earth. (2.) What the work of ministers is: To preach this gospel, to bring these glad tidings; to evangelize peace (so the original is), to evangelize good things. Every good preacher is in this sense an evangelist: he is not only a messenger to carry the news, but an ambassador to treat; and the first gospel preachers were angels, Luke ii. 13, c. (3.) How acceptable they should therefore be to the children of men for their work’s sake: How beautiful are the feet, that is, how welcome are they! Mary Magdalene expressed her love to Christ by kissing his feet, and afterwards by holding him by the feet, Matt. xxviii. 9. And, when Christ was sending forth his disciples, he washed their feet. Those that preach the gospel of peace should see to it that their feet (their life and conversation) be beautiful: the holiness of ministers’ lives is the beauty of their feet. How beautiful! namely, in the eyes of those that hear them. Those that welcome the message cannot but love the messengers. See 1Th 5:121Th 5:13.
3. He answers an objection against all this, which might be taken from the little success which the gospel had in many places (v. 16): But they have not all obeyed the gospel. All the Jews have not, all the Gentiles have not; far the greater part of both remain in unbelief and disobedience. Observe, The gospel is given us not only to be known and believed, but to be obeyed. It is not a system of notions, but a rule of practice. This little success of the word was likewise foretold by the prophet (Isa. liii. 1): Who hath believed our report? Very few have, few to what one would think should have believed it, considering how faithful a report it is and how well worthy of all acceptation,–very few to the many that persist in unbelief. It is no strange thing, but it is a very sad and uncomfortable thing, for the ministers of Christ to bring the report of the gospel, and not to be believed in it. Under such a melancholy consideration it is good for us to go to God and make our complaint to him. Lord, who hath believed, c. In answer to this,
(1.) He shows that the word preached is the ordinary means of working faith (<i>v. 17): So then, ara—however; though many that hear do not believe, yet those that believe have first heard. Faith cometh by hearing. It is the summary of what he had said before, v. 14. The beginning, progress, and strength of faith, are by hearing. The word of God is therefore called the word of faith: it begets and nourishes faith. God gives faith, but it is by the word as the instrument. Hearing (that hearing which works faith) is by the word of God. It is not hearing the enticing words of man’s wisdom, but hearing the word of God, that will befriend faith, and hearing it as the word of God. See 1 Thess. ii. 13.
(2.) That those who would not believe the report of the gospel, yet, having heard it, were thereby left inexcusable, and may thank themselves for their own ruin, v. 18, to the end.
[1.] The Gentiles have heard it (v. 18): Have they not heard? Yes, more or less, they have either heard the gospel, or at least heard of it. Their sound went into all the earth; not only a confused sound, but their words (more distinct and intelligible notices of these things) are gone unto the ends of the world. The commission which the apostles received runs thus: Go you into all the world–preach to every creature–disciple all nations; and they did with indefatigable industry and wonderful success pursue that commission. See the extent of Paul’s province, ch. xv. 19. To this remote island of Britain, one of the utmost corners of the world, not only the sound, but the words, of the gospel came within a few years after Christ’s ascension. It was in order to this that the gift of tongues was at the very first poured so plentifully upon the apostles, Acts ii. In the expression here he plainly alludes to Ps. xix. 4, which speaks of the notices which the visible works of God in the creation give to all the world of the power and Godhead of the Creator. As under the Old Testament God provided for the publishing of the work of creation by the sun, moon, and stars, so now for the publishing of the work of redemption to all the world by the preaching of gospel ministers, who are therefore called stars.
[2.] The Jews have heard it too, v. 19-21. For this he appeals to two passages of the Old Testament, to show how inexcusable they are too. Did not Israel know that the Gentiles were to be called in? They might have known it from Moses and Isaiah.
First, One is taken from Deut. xxxii. 21, I will provoke you to jealousy. The Jews not only had the offer, but saw the Gentiles accepting it and benefitted by that acceptance, witness their vexation at the event. They had the refusal: To you first, Acts iii. 26. In all places where the apostles came still the Jews had the first offer, and the Gentiles had but their leavings. If one would not, another would. Now this provoked them to jealousy. They, as the elder brother in the parable (Luke xv.) envied the reception and entertainment of the prodigal Gentiles upon their repentance. The Gentiles are here called no people, and a foolish nation, that is, not the professing people of God. How much soever there be of the wit and wisdom of the world, those that are not the people of God are, and in the end will be found to be, a foolish people. Such was the state of the Gentile world, who yet were made the people of God, and Christ to them the wisdom of God. What a provocation it was to the Jews to see the Gentiles taken into favour we may see, Act 13:45; Act 17:5; Act 17:13, and especially Acts xxii. 22. It was an instance of the great wickedness of the Jews that they were thus enraged; and this in Deuteronomy is the matter of a threatening. God often makes people’s sin their punishment. A man needs no greater plague than to be left to the impetuous rage of his own lusts.
Secondly, Another is taken from Isa 65:1; Isa 65:2, which is very full, and in it Esaias is very bold–bold indeed, to speak so plainly of the rejection of his own countrymen. Those that will be found faithful have need to be very bold. Those that are resolved to please God must not be afraid to displease any man. Now Esaias speaks boldly and plainly,
a. Of the preventing grace and favour of God in the reception and entertainment of the Gentiles (v. 20): I was found of those that sought me not. The prescribed method is, Seek and find; this is a rule for us, not a rule for God, who is often found of those that do not seek. His grace is his own, distinguishing grace his own, and he dispenses it in a way of sovereignty, gives of withholds it at pleasure–anticipates us with the blessings, the riches choicest blessings, of his goodness. Thus he manifested himself to the Gentiles, by sending the light of the gospel among them, when they were so far from seeking him and asking after him that they were following after lying vanities, and serving dumb idols. Was not this our own particular case? Did not God begin in love, and manifest himself to us when we did not ask after him? And was not that a time of love indeed, to be often remembered with a great deal of thankfulness?
b. Of the obstinacy and perverseness of Israel, notwithstanding the fair offers and affectionate invitations they had, v. 21. Observe,
(a.) God’s great goodness to them: All day long I have stretched forth my hands. [a.] His offers: I have stretched forth my hands, offering them life and salvation with the greatest sincerity and seriousness that can be, with all possible expressions of earnestness and importunity, showing them the happiness tendered, setting it before them with the greatest evidence, reasoning the case with them. Stretching forth the hands is the gesture of those that require audience (Acts xxvi. 1), or desire acceptance, Prov. i. 24. Christ was crucified with his hands stretched out. Stretched forth my hands as offering reconciliation–come let us shake hands and be friends; and our duty is to give the hand to him, 2 Chron. xxx. 8. [b.] His patience in making these offers: All day long. The patience of God towards provoking sinners is admirable. He waits to be gracious. The time of God’s patience is here called a day, lightsome as a day and fit for work and business, but limited as a day, and a night at the end of it. he bears long, but he will not bear always.
(b.) Their great badness to him. They were a disobedient gainsaying people. One word in the Hebrew, in Isaiah, is here well explained by two; not only disobedient to the call, not yielding to it, but gainsaying, and quarrelling with it, which is much worse. Many that will not accept of a good proposal will yet acknowledge that they have nothing to say against it: but the Jews who believed not rested not there, but contradicted and blasphemed. God’s patience with them was a very great aggravation of their disobedience, and rendered it the more exceedingly sinful; as their disobedience advanced the honour of God’s patience and rendered it the more exceedingly gracious. It is a wonder of mercy in God that his goodness is not overcome by man’s badness; and it is a wonder of wickedness in man that his badness is not overcome by God’s goodness.
Fuente: Matthew Henry’s Whole Bible Commentary
Distinction (). See on this word 3:22. Here it is followed by the ablative case H (between Jew and Greek).
Lord of all ( ). See Ga 3:28.
Rich (). Present active participle of . See Eph 3:8 “the unsearchable riches of Christ.”
Fuente: Robertson’s Word Pictures in the New Testament
For. Explaining the whosoever of ver. 11.
Difference. Better, as Rev., distinction. See on 3 22.
Jew and Greek. On Greek, see on Act 6:1. Greeks here equivalent to Gentiles.
Lord [] . See on Mt 21:3. The reference is disputed : some Christ, others God. Probably Christ. See ver. 9, and compare Act 10:36. The hearing which is necessary to believing comes through the word of Christ (ver. 17, where the reading is Christ instead of God).
That call upon [] . See on appeal, Act 25:11; Jas 2:7. That invoke Him as, Lord : recalling vers. 9, 10. Compare Joe 2:32.
Fuente: Vincent’s Word Studies in the New Testament
1) “For there is no difference,” (ou gar estin diastole) “For there is (or exists) no difference”; in either the one who is saved, (Act 10:43; Rom 1:16) or the need of confession, whether one be Jew or Gentile, racially or nationally.
2) “Between the Jew and the Greek,” (loudeiou te kai hellenos) “between the condition of (the) Jew and of (the) Greek;” this is affirmed by the scriptures again and again, regarding how salvation may be obtained and confessed, without regards to race. It does not affirm that physical and emotional identities of races are, or become the same, without any distinctions between the two after salvation and confession. Rom 3:22; Gal 3:28; Act 15:7-9.
3) “For the same Lord over all,” (ho gar autos kurios panton) “For the same Lord or Master of all,” or Lord over all. He is not only the savior of all who choose or receive him, but also the Lord over the lives of all believers, whom he calls to be his servants, his stewards, to do his bidding, Php_2:10-11; Rom 14:9.
4) “Is rich unto all,” (plouton eis pantas) “Is rich or plutocratic to or toward all,” rich in love, mercy, grace, compassion and care for he “careth for you”, or will receive every care that his burdened or wounded children bring to or cast upon him, Mat 11:28; 1Pe 5:7; Heb 4:14-16.
5) “That call upon him,” (tous epikaloumenous auton) “Those calling on him,” or who call on him; The very context indicates that after salvation God’s children are to be calling upon him, communing with him regarding their servant and stewardship needs; The Lord’s model prayer was given concerning such Mat 6:9-15; 1Co 4:2; Isa 55:6-7.
RICH TO ALL
The Jews need not grudge the coming in of the Gentiles: they shall not have the less, for God is able to enrich all. As the sun, though it every day give light to everybody, yet neither hath it or we the less, so though thousands from one end of the earth to the other flock to the receiving of mercy, yet God hath store, and the fountain is above our thirst.
-Einathan Parr
Salvation assured to all believers whether weak or strong. In crossing the sea I will suppose that there shall be a good stiff wind, and that the vessel may be driven out of her course, and be in danger. As I walk the deck, I see a poor girl on board; she is very weak and ill, quite a contrast to that fine, strong, burly passenger who is standing beside her, apparently enjoying the salt spray and the rough wind. Now suppose a storm should come on, which of these two is more safe? I cannot see any difference, because if the ship goes to the bottom, they will both go, and if the ship gets to the other side of the channel they will both land in security. The safety is equal when the thing upon which it depends is the same. So, if the weakest Christian is in the boat of salvation –that is, if he trust Christ –he is as safe as the strongest Christian; because if Christ failed the weak one, He would fail the strong one too. If the least Christian who believes in Jesus does not get to heaven, then Peter himself will not get to heaven.
-Spurgeon
Fuente: Garner-Howes Baptist Commentary
12. For there is no distinction, etc. Since faith alone is required, wherever it is found, there the goodness of God manifests itself unto salvation: there is then in this case no difference between one people or nation and another. And he adds the strongest of reasons; for since he who is the Creator and Maker of the whole world is the God of all men, he will show himself kind to all who will acknowledge and call on him as their God: for as his mercy is infinite, it cannot be but that it will extend itself to all by whom it shall be sought.
Rich is to be taken here in an active sense, as meaning kind and bountiful. (329) And we may observe, that the wealth of our Father is not diminished by his liberality; and that therefore it is not made less for us, with whatever multiplied affluence of his grace he may enrich others. There is then no reason why some should envy the blessings of others, as though anything were thereby lost by them.
But though this reason is sufficiently strong, he yet strengthens it by the testimony of the Prophet Joel; which, according to the general term that is used, includes all alike. But readers can see much better by the context, that what Joel declares harmonizes with the present subject; for he prophesies in that passage of the kingdom of Christ: and further, after having said, that the wrath of God would burn in a dreadful manner, in the midst of his ardor, he promises salvation to all who would call on the name of the Lord. It hence follows, that the grace of God penetrates into the abyss of death, if only it be sought there; so that it is not by any means to be withheld from the Gentiles. (330)
(329) “ Pro benigno et benefico :” the word “rich,” is rather to be taken as meaning one who possesses abundance, or an exuberance of things, and here, of gifts and blessings, of mercy and grace to pardon, to cleanse, and to endow with spiritual privileges. — Ed.
(330) The passage referred to is in Joe 2:32. It is taken verbatim from the Septuagint; and it is literally according to the Hebrew, except that the last verb מלט, in that language, means to be set free, rescued, or delivered, rather than to be saved; but the idea is nearly the same. — Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES
Rom. 10:12.A favourite Pauline expression declaring the exuberant grace of Christ.
Rom. 10:13.Double argument for Christs divinity. He is called Jehovah, and is invoked.
Rom. 10:15.The Midrash shir Hasschium upon these words, the voice of truth, etc., says, This is the voice of King Messiah crying out, and saying, How beautiful upon the mountains, etc. Those Gentiles who have never heard the gospel preached cannot be condemned for want of faith in Christ.
Rom. 10:17.The message of the prophets, but received as coming from God Himself.
Rom. 10:18.These words being spoken literally of the preaching of the heavens to the Gentiles, touching the power, wisdom, and goodness of God, and the psalmist speaking after of Gods teaching His people by the law, the apostle accommodates these words to the revelation of Gods power, wisdom, and goodness in the gospel to the heathen. To all the earth; all the Gentiles had now heard the gospel. Pauls answer to the objectorall the ends of the earth have beard, well might the Jews. By the words, unto all the earth, the Rabbins understood the servants of Messiah.
MAIN HOMILETICS OF THE PARAGRAPH.Rom. 10:12-18
A missionary sermon.When St. Paul quoted the prophet, the vision of a Christ-won world had not been realised. It is still one of the unfulfilled prophecies. Yet the gospel has exercised a splendid influence.
I. The influence of the gospel is readily shown by contrasts.
1. When Paul wrote this epistle, the ancient Roman virtue, the admirable simplicity, and unconquerable courage had died away. So, too, had the old religion. The decay and corruption of it were accelerated by the engrafting of new and dark superstitions. The change, too, in social life was startling. Vice was deified. The secret of this? The pagan world knew not God. The sound of the gospel had not yet gone forth.
2. But some had heard the word, and the influence upon their lives and consciences was startling. The influence was irresistible. It modified private life, individual life, social life, state life.
3. The modern testimony as shown by a glance at English life. True we have too much cause for the bitter cry. The theory of the present day surpasses, startlingly, the reality. But a thousand evidences exist to show that England has caught the spirit of Him who went about doing good.
II. Much yet remains to be done.E.g., picture rapidly the dark spots of the earth. The prophets vision is a vision still. The task before us is a superhuman one.
1. Look at the work in its vastness. Even here in England there is heathenism. Abroad, roughly speaking, eight hundred millions are heathens. You try to convert a man; ten men, a hundred could not do it, but for Gods help. One man! Multiply that by eight hundred millions, and verily the work is great! Looking at the matter from a human standpoint, the work is hopeless, disheartening.
2. There are multiplying disabilities. Were all these millions who knew not God of one nationality, the work would appear prodigious. We can measure up the magnitude of the task when already our Bible is read and taught in two hundred and sixty tongues.
3. There is the added on disability of the unscrupulous trader dogging the missionarys course. The truly business man is a noble man; but we have to take account of the blacklegs of the commercial world.
4. The work suffers from fewness of labourers and lack of funds.
III. The prophets vision must be fulfilled.And man must lend a helping hand. Gods part of the work is sure enough. But He works through men. Men are Gods instruments. Through men He forced the hand of Pharaoh; through men he found a home for Israel; through men the triumphs of Christianity have often been won. What is our response? This countrys wealth is fabulous. Fifteen hundred millions sterling will but barely represent the private income of Englands citizens. Against that we have raised one and a half million a yeara princely sum, if we forget to compare, say, with the expenditure on our navy, army, drink bill, and so on. Yet the earth is the Lords, and the fulness thereof. Of course there are two sides to every question. Here I pointed out the side of obligation. What about a natural response? Or on the consideration of charity, the brotherhood side of the question? The pride of the present age should be to have a part in helping on the kingdom of our God and of His Christ, to swell the grand and noble company of men who would crown the Saviour Lord of earth and Lord of heaven!Albert Lee.
Rom. 10:15. Three beautiful progressive courses.There is a certain sense in which it is true that beauty is in the eye of the beholder. While we believe that there must be both the idea of beauty in the perceiving subject and certain attractive qualities in the perceived object capable of exciting or helping on the sensation, we must allow that the mind has the power of transferring its ideas to the outward object and investing it with beauty. The painter sees beauty in form and colour; the musician finds only beauty in certain waves of sound, in the harmonious progression of notes. A thing or a person becomes to us beautiful by the power of association. Thus it is that the feet of the messenger are beautiful, not in themselves, but because they are instrumental in bearing a joyful message. The mere personality of the messenger is lost in the glory of the message, and he becomes beautiful by reason of transferred qualities. He shines, as it were, by reason of borrowed plumes. We are thinking rather of the message and its bearing upon ourselves than of the messenger as we sing, How beautiful are the feet of those who preach the gospel of peace, who bring glad tidings of good things!
I. The progressive course of the messenger is beautiful.In these days, as we think of the preacher, we should say, How beautiful is the mouth, how sweet are the modulated tones, how charming is the voice, of him who preaches the gospel of peace! for we are too often more concerned with the style and manner of the messenger than with the subject-matter of the message. Sometimes at concerts we listen to the singer who sings in Italian. We cannot tell the meaning of the words, but we are charmed all the same. Are not too many in our congregations careless about understanding the preachers message? Italian would do well enough for them if it were given so as to charm the listening ear. The messenger should be beautiful, not as a well-tuned musical instrument, not as a mere attractive human machine, but as the bearer of a great divine thought. However, the feet set before us the progressive course of the messenger as well as of his message. He runs on a divine errand. He is sent by divine commission. This opens out to us:
1. The dignity of the messenger. A common man acquires dignity when he becomes the monarchs messenger. What dignity should attach to him who is the heaven-sent messenger of peace and good tidings to the children of men! There is a dignity which is assumed, stilted, and offensive; but there is a dignity which is transferred, natural, and becoming; and such is the quality of the dignity that characterises him whose feet are moved by a divine impulse. Preachers should feel that they are Gods ambassadors, and then they will not be soon abashed.
2. The importance of the messenger. In some quarters this is measured by the number of the letters attached to his name, by the honours he gained at the university, by the high position he holds in the Church, by his family connections, or by some other accidental and minor considerations. Surely this was not Pauls way of reckoning. He says, How beautiful are the feet of him that preaches the gospel of peace! If the man have a divine message to my soul, then he is welcome and is highly esteemed.
3. The benevolence of the messenger. The preacher of the gospel of peace in modern times is often rewarded by great emolument. Even if ministers and clergymen are not always well paid, and might have done better in other professions, they are, upon the whole, well provided for, and are nearly always treated with respect and occupy high social positions; so that we cannot always be sure to what degree they are actuated by benevolent motives. However, benevolence is the ideal motive, and we may thankfully believe in many cases the real motive. And how beautiful are the feet of that messenger who is moved by a benevolent impulse! He pleases not himself, but seeks to please his fellow-creatures, so that he may bring them to Christ and to goodness. His feet run swiftly, for they are charged with the electric force of love. His eyes are beautiful, for they flash forth love-light. His voice, though naturally poor, is sweet, for it is tuned by love.
II. The progressive course of the message is beautiful.Peace has to the apostle the full idea of the gospel salvation; the good things are the rich, displayed, saving blessings which proceed from the one salvation. The message is one of peace and good-will to the children of men. The messenger is running and working in order to establish the kingdom of God on earth. How beautiful is the progressive course of the kingdom!
1. There is about it the beauty of growth. There is beauty in the works of man, beauty in things that are made. But no beauty is equal to that of growth. In the spring season it is pleasant to notice the unfolding beauty of growing nature after the deathlike sleep and barrenness of winter. How beautiful to watch the valleys being clothed with corn, and the little hills rejoicing in the gradual putting forth of verdure! We rejoice in our children as we watch their growing and unfolding minds. There is sometimes an agony of mind as a new idea is being brought forth; but there is pleasure as that idea grows and becomes a comely creature that can be presented to the worlds intellect. The kingdom of God on earth, within a man and within a society, progresses by growthat first small as the mustard-seed grain. Then it grows; and by-and-by it becomes a great tree, in which birds build their nests, and beneath which men may shelter.
2. There is the beauty of development. Divine growths are divine developments. They are the unfolding of divine plans and purposes. The New Testament dispensation is a development of the Old. The epistles are a development of the gospels. Some people complain about St. Paul that he has rendered the simple gospels difficult. In some respects this may be true; but if there be any truth in the charge, we must also remember to his credit that he has amplified the gospels and revealed their largeness. He has unfolded more of the length and breadth, of the depth and height, of that love which passeth knowledge. Every age should increase in knowledge; and surely we should rejoice in the increase of spiritual knowledge.
3. There is the beauty of silent but persuasive influence. The kingdom of God cometh not with observation. The great Founder of Christianity applies to Himself the words of Esaias: He shall not strive nor cry; neither shall any man hear His voice in the streets. Such is the unobtrusive method which He will employ for the purpose of accomplishing the greatest moral revolution which time has seen. Not with the sound of drums, not with the blare of trumpets, not with the clashing of battle arms, will this mighty Conqueror pursue His career and gain His wondrous conquests. Again He places before us the method in one of His inimitable parables: The kingdom of heaven is like unto leaven. The yeast is placed in a mass foreign to itself, and by its silent and persistent agency it assimilates each separate particle until the whole lump is leavened. The good leaven of the gospel shall assimilate the whole of our race. How beautiful is the progression of grace in the soul of men, in the heart of human societies! Silently but surely does the kingdom of God extend. Silently and sweetly as the light wakes up the sleeping earth and calls forth things of beauty and sounds of harmony, so does the light of the gospel of peace wake up the sleeping energies of humanity, and create things of moral beauty and sounds of spiritual harmony. Silently and persistently as great ideas shape the movements of modern civilisation, so and more the great idea of salvation by faith in Christ has shaped barbarism into civilisation, and shall perfect and glorify the civilisation already accomplished. The history of the progressive course of the gospel in the earth is a beautiful and attractive record. How beautiful, too, is the course of the gospel in the heart of the individual! To some the study of metaphysics is delightful. What shall be said about spiritual metaphysics?
III. The progressive course of the recipient is beautiful.Picture the recipients in a besieged city. Provisions are being exhausted; means of defence are diminishing; the situation looks dreadful; despair is written on many countenances; gloom prevails almost universally. On the hilltop the messenger comes that speaks of help and safety.
1. Thus the recipients pass from despair to hope. And this is the true result when the message of divine peace comes to the soul of man. Despair he may well feel when he finds that he cannot attain to his ideals, when he realises the painful truth that when he would do good evil is present and thwarts the high purpose, when he is baffled and overmastered as he strives to establish his own righteousness But despair gives place to hope as he hears that Christ is the end of the law for righteousness to every one that believeth. How beautiful to see hope growing and flourishing out of and on the barren ground of despair! For it is when a man is in a despairing condition that he welcomes the hopes of the gospel, and joyfully exclaims, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! How beautiful is the growth of hope in the soul! It is pleasant to watch the growth of the flowers in our gardens. We watch them assume their perfect shape, paint their delicate colours, produce their delicious aroma. What flower in either garden or hothouse can compare with the rich flower of hope growing in the soul garden? Its perfect shape is produced by a divine hand; its delicate colours are painted with a celestial brush; the aroma is composed of the cluster of spices gathered in the garden of the upper paradise.
2. Thus the recipients pass from danger to safety. So long as the besieged are in a despairing condition they are in danger, for despair paralyses the powers, weakens the faculties, and produces defeat. The very sight of the messenger running swiftly down the mountains is sufficient to remove despair, and thus lift out of danger. The gospel messenger not only tells of coming help, but of present help. The word of salvation is nigh thee. This messenger tells of a more powerful deliverer than Cyrus. King Jesus can deliver from worse than Babylonian bondage. We are in danger while we are trying the works of the law; we are in safety when we submit ourselves unto the righteousness of Godthe righteousness revealed and offered through Christ Jesus our Lord.
3. Thus the recipients pass from sorrow to joy. In this world sorrow has its work and its benefits, but we always welcome joy. St. Paul looks upon godly sorrow, not as a continuous state, but as a force working upward and onward to divine joy. And how beautiful is the passage from sorrow to joy! Sweet is the morning light breaking over the hilltops and scattering the gloom and hideous forms of night; sweet thus is it to watch the light of divine joy gradually shining in the soul and removing all traces of sins dark night. Pleasant it is to watch the childs countenance and see the opening joy of the young soul breaking through the countenance, and chasing away all marks of displeasure; pleasant thus is it to watch the countenance of Gods new-born, spiritual child, and see how the joy of heaven is chasing away all sorrow. If he have sorrow, it is because he can do so little for Him who has done so much. As, then, we look at the progressive course of the messengers, the message, and the recipients, we may indeed join with St. Paul, and say, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!
Rom. 10:15. The gospel of peace.Why this special name for Christianity? Gospel = good tidings. Christian gospel has three chief doctrinesviz.,
1. The fatherhood of God;
2. The (necessarily following) brotherhood of man;
3. The saviourhood of Christ Jesus. From 1 and 3 follows peace with God; from 2 follows peace with men.
To prove, examine condition of those who do not know gospel. Nations who do not know 1 will be found practising self-torments, devil worship, human sacrifice, slaughter of wives and slaves at death. Grasp of 1 stops all these. Nations who do not know 2 practise constant wars, vendetta, slavery, polygamy, degradation of women. Knowledge of 2 stops these. Nations who do not know 3 practise superstitions of priestcraft and witchcrafte.g., medicine men, witch doctors, etc. Knowledge of 3 ends the power of these. Illustrate from missionary works.
Christian cannot rest till the gospel of peace has been preached to all who need it. Heathen Indian said to American bishop, I go out in the dark, and am afraid; you are not afraid. Gospel of peace sheds light and ends fear.Dr. Springett.
Rom. 10:16. The rejected report.This is the third and last time we have this interrogation recorded in Holy Writ. It originally fell from the seraphic lips of Isaiah, as a complaint that his announcements relative to Messiahthough so full and fervid and eloquenthad fallen flat upon his countrymens ears, and had been dismissed by them as an idle tale. It was not only a complaint, but likewise a prediction that the same heedlessness and scepticism should be the characteristics of Christs personal ministry, as well as the after ministry of apostles and Christian ambassadors. Hence, the second time it occurs it is in relation to Christs own mission (Joh. 12:37-38). Since the days of Christ and Paul, thousands of holy and devoted servants of God have put the same inquiry, as they have thought of unheeded sermons and apparently fruitless labours.
I. That the gospel is a report.A report divine in its origin, unique in its character, authentic in its facts, authoritative in its statements, and marvellous in its declarations. The gospel reports the most wonderful love. Declaration upon declaration of this love it contains; but all seem to be comprised in that one jewel utterance by St. John, God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life (Rom. 3:16). This is a volume in a verse, an ocean in a dewdrop, a hemisphere of light in a solitary luminary, an eternity of mystery and mercy! Eternity cannot exhaust its wealth of interest and wonderment! This love, then, sinner, the gospel declares, is for you. While God has loved all men in general, He likewise loves every man in particular. Sin is the only thing in creation He hatesnot you, my brother. Disabuse your mind of the notion that He is a cruel tyrant, a despotic ruler, an arbitrary and a vindictive judge. Away with the false idea that He hates you. He is a tender and compassionate Father. Let me suppose that some one of you fathers and mothers have a son who was the flower of your family, the joy of your homestead, the favourite of all; so kind, genial, affectionate, and dutiful once. But, alas! by degrees he has given way to bad company, yielded to his baser propensities, and is become openly profligate, recklessly wild. What is it, I ask, that causes you so much pain, so much sorrow, so much restlessness? Is it not your deep-rooted love for him? You love your child, though you hate his evil ways. So it is with God. Your relationship to your son is His relationship to you, only infinitely closer and dearer. And your sons recklessness of conduct is your conduct in a lesser degree to your heavenly Father; and your feelings of grief and trouble are, in an inferior sense, Gods feelings of grief and pain at your sin and foolishness. The gospel reports the most wonderful life. All life is wonderful, from that which warbles in the song of the thrush, and blushes in the beauty of the rose, to that which glows among burning ranks of seraphim. Life is an overmastering problem! But we refer not now to life in its abstract essence, or life in the sense of being, but to life in human embodimentenshrined, active, visible livingness, life the fact, rather than life the principle. The life of Jesus Christ which the gospel makes known has no parallel in the history of races. The mysterious conception was grandly confirmed by the mysterious career. Unique in birth, He was unique all through. If one link in the chain be faulty, then the whole chain is a failure. But every link has been found a perfect link; the whole Life wondrously consistent, complete, unrivalled. For more than eighteen centuries this Life has been stirring humanity to its very core and centre. The great upheavings of religious thought, and advances of religious enterprise, and strugglings in Continental countries after religious liberty, etc., which characterise this period of the nineteenth century, are the result of this wonderful Christ-life. In philosophy He is the mightiest enigma. In life He is the inimitable ideal. In the world He is the absolute ruler. In the universe He is the highest attraction! From that wonderful Life, as from a fountain of eternity, has flowed vital influences which have carried verdure and freshness, beauty and blessedness, wherever they have gone. The gospel reports the most wonderful provisions. Provisions of mercy and of merit: of mercy to avert the penal blow and cancel the enormous guilt; of merit to re-dignify the acquitted rebel, and reinstate him in the eternal favour. Provisions equal to the demands of one soul, or a world of soulsenough for each, enough for all, enough for evermore. There is multiplied pardon, multiplied peace, multiplied joy, multiplied life, multiplied hope, multiplied richesof grace, of goodness, of glory. In a word, there is a variety so great, a fulness so vast, a supply so magnificent and princely, that the roll of unceasing ages will fail to exhaust either the one or the other. The gospel reports the most wonderful results. Obedient to the imperial summons of the Master, to go into all the world and preach the gospel to every creature, the apostles and their coadjutorsthose giant sons of the crossembarked on their sublime but hazardous enterprise, beginning at Jerusalem. Thence they sallied forth to the regions beyond and preached Jesus and the resurrection. In less than three hundred years after they started, the gospel had sounded its report all over the Roman empire, even in cottage and palace, and gathered trophies from among the hardy sons of toil and the ranks of Csars household. Jehovah and all the cohorts of the eternities are behind the instrumentality, so that ultimate success is certain. God hurries not, neither does He tarry. Eternity is His work-day, so that ere noon shall arrive He will effect His purposes and complete His undertaking. Do you contemplate this gospel as a remedy for the worlds sicknesses? It reports success where every human prescription and every method of creature quackery has failed. Success in every case it has taken absolutely in hand. Do you contemplate it as a revelation? It eclipses every other, and stands out with a singularity and supremacy at once unprecedented and divine; reporting as it reveals, and revealing as it reports, Jehovahs mind and will, the sympathy and benevolence of His great heart, before which multitudes have bowed in reverence and submission. View it in what light you may, as a remedy, a revelation, a message, a system, or a history, it reports results the most astounding and sublime. It also reports the most wonderful salvation. So simple that a child may understand it; so great that a philosopher can never comprehend it. So cheap that it can be had for the asking; so precious that millions of gold cannot buy it. So full that it can never be diminished; so universal that none is outside of its possible benedictions.
II. That this wonderful report by men in general is unheeded and discredited.Lord, who hath believed our report? The inquiry, you perceive, is, not who hath heard our report, or who hath admired our report, or who hath eulogised our report, or who hath heaped empty compliments, or sullen complaints, or satirical sneers, or rotten critiques on our report. No, nothing of the kind; simply Who hath believed [endorsed, practically embraced] our report? Who hath turned it savingly to account, and enjoyed experimentally its consolations? If men in general theoretically believe it, in practice they despise and disbelieve it. It is not that men do not believe religion to be a good thing, a needful thing, a blessed thing, a great and glorious thing, that hinders them from believing this report. Nay, it is that they cannot, rather will not, give up their sins, customs, pleasures, companions, habits, pride.
III. That such practical unbelief is a source of deep grief and anxiety to the faithful minister.Causing him often to cry out in secret, Lord, who hath believed our report? No man fired with the love of God, inflamed with a passion for souls, to whom truth and God and Christ and eternity are vivid and vital realities, can possibly preach on and on for years without visible success in the conversion of men and women, and not be wrung at times into an agony of distress over his apparently fruitless labours. There are some of us who know what it is to weep between the porch and the altar over indifferent hearers, who are constrained to exclaim, like the weeping prophet, Is there no balm in Gilead? Is there no physician there? Why, then, is not the health of the daughter of my people recovered? Refuse! and the next report which shall fall upon your ears may be, that a true bill has been found against you by the grand jury of the eternal court, and that you be consigned to the place prepared for the devil and his angels, until the morning of the judgment day.J. O. Keen, D.D.
Rom. 10:17. Faiths production and productions.It is not sufficient to know the Bible intellectually, or to have its records stored in the memory. Many people can say perfectly the catechism of their Church, but are destitute of true religion. Knowledge may play about the head, while the heart is unaffected and unimproved. True faith touches the heart. True faith is emotional, as well as intellectual. Faith must work by love and purify the whole nature.
I. How is true faith produced?By what is heard through the blessing of the Holy Spirit. The thing heard is through and by the revelation of God.
1. The source of true faith is the word of God. In these days the word of God is producing unbelief in many quarters. Do we say producing? Should we not rather say that the unbelief is there, and the word of God is used maliciously for the purpose of fostering the prior unbelief? The word of God is the source of true faith to all the true-hearted. There is in connection therewith, in its external and internal evidences, sufficient to produce faith.
2. The channel of true faith is hearing. We must hear, not to cavil, not to be pleased, but to find profit. We must hear as the man listens to a will being read, as a man waits to hear the sentence of the judge. We must hear as for eternity. The Holy Spirit attends the word and opens the heart. Let us pray and seek for the divine Spirit, so that we may hear and live.
II. What does true faith produce?
1. It produces salvation. Faith is not salvation, but the means by which we become or realise that we are saved. Faith is not Christ, but the hand that lays hold on the Christ. Faith is not the fruit, but that by which we pluck the fruit and are refreshed. Faith is not the blessing, but that without which the blessing cannot become ours.
2. It works obedience. So that to say that the faith of the gospel is destructive of morality is to argue ignorance. Faith produces prompt obedience; the faithful have been the most moral and virtuous.
3. It is the helpmeet of simple confidence in God our father. The children of the faith are the trustful children of God. They feel God; they hear His voice in all sounds of sweetness; they trace the impress of His feet in all things and shapes of beauty; they are not afraid of a besetting God; they march through dangers with undaunted courage.
4. It inclines them to obey and follow their Guide, and thus they come safely to their journeys end. The man who by faith has found salvation in and by Christ will be inclined to follow Him heartily. Let us hear, believe, and live the highest and the noblest life. A life of holiness is the best test of the sincerity of faith.
SUGGESTIVE COMMENTS ON Rom. 10:12-18
Lords goodness plenteous, impartial, and wise.Power and benevolence are rarely united in our fellow-creatures. Here is one who has abundance, but he has no disposition to do good; he turns away his ear from hearing the poor, and seems to live as if he were born for himself only. Yea, the disposition often decreases as the capacity grows; so that there are some who not only give less comparatively, but less really, than they did when they were poorer. Then it hardly seemed worth their while to be covetous and to hoard; but now they have the means, and the temptation conquers them. On the other hand, there is many a one who has bowels of mercy, but he can only pity and shed unavailing tears over victims of distress. He is compelled to say only, Be ye warmed, and be ye filled; for he has it not in his hand to give such things as are needful for the bodyhis hand is shortened that it cannot save, though his ear is not heavy that it cannot hear. But some few there are in whom the means and the mind to use them are found united. The Lord increase their number! These are little images of Himself, in whom we equally find greatness and goodness, the resources and the readiness of compassion. He is over all, and He is rich unto all that call upon Him. Let me look at His greatness. He is over all. All beings of every rank are under His absolute control. He rules over all material agents; over all animal agents; over all human agentsover the best, the greatest, the worst of men; over all invisible agentsover devils, over angels, over departed spirits. He is Lord both of the dead and of the living. How astonishing, then, are His possessions and His dominions! A nation seems a great thing to us. But what is the greatest nation to our earth? And what is our earth to the luminaries of heaven? Many of these are discernible by the naked eye. When this fails, art assists nature; and Herschel sees innumerably more. When the telescope fails, the imagination plunges into the immensity beyond, and we exclaim, Lo! these are parts of His ways. But how small a portion is known of Him! Yetfor His mercy equals His majestythe same Lord who is over all is rich unto all that call upon Him. His goodness has three characters.
1. It is plenteous. He is rich unto all that call upon Him. Some, if they are bountiful, are poor in bounty. And this appears not only in the smallness of their gifts, but in the mode of giving. It seems done by restraint, not willingly and of a ready mind. It does not drop from them as honey from the comb, or flow like water from a spring; it seems an unnatural effort. You feel no more respect when they give much than when they give little; everything like nobleness is destroyed by the manner; the meanness of the disposition is betrayed; and the poor-spirited mortal can no more give kindly and generously than a clown can dance gracefully. But the Lord God is a sun. He gives grace and glory; and no good thing will He withhold. He abundantly pardons; and while He gives liberally, He upbraideth not.
2. It is impartial. He is rich unto all that call upon Him. For there is no difference between Jew and Greek. And the same will apply to sex, and age, and calling, and condition, and character. The proclamations of divine grace exclude none, whatever be their circumstances; and it is well they do not. If any were excluded, awakened souls would be sure to find themselves among the exceptions. But what exceptions can any find when they read, Preach the gospel to every creaturewhosoever will let him take of the water of life freely? Evangelical mercy is like Noahs ark, that took in the clean and the uncleanonly with this difference in favour of the truth above the type: there all the beasts came out as they went in; whereas, if any man be in Christ he is a new creature. He changes all He receives, and sanctifies all He saves.
3. It is wise. He is rich unto all that call upon Him. This is required, and cannot be dispensed withnot only because God wills it, but because it seemeth good in His sight. He knows that we should never praise Him for blessings which we do not value; and He knows that we never could be made happy by them. For that which gratifies is something that relieves our wants, fulfils our desire, accomplishes our hope, and crowns our endeavours. Gods way, therefore, is to make us sensible of our state, and to cause us to hunger and thirst after righteousness; and then we shall be filled: for whoso asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened. God reveals Himself, not only for our encouragement, but imitation; and vain is our confidence in Him without conformity to Him. Therefore, says the apostle, Be ye followers of God, as dear children. How? In what? And walk in love, as Christ also hath loved us, an offering and a sacrifice to God of a sweet-smelling savour. Men would be like God, as the greatest of beings; but we are to be like Him, as the best of beings. They would resemble Him in His natural perfections; but we are to resemble Him in His moral. They would, as He is, be over all, and gladly have everything at their own disposal: but we are to be holy, as He is holy; and true, as He is true: and patient, as He is patient; and forgiving, as He is forgiving; and tender, as He is tender; and, according to our resources, to be rich unto all that call upon us.W. Jay.
Links in the souls redemptive chain.The first link is prayer. How then shall they call on Him? etc. Prayer is mere calling on God; which act implies:
1. Consciousness of dependence upon Him;
2. An earnest desire after Him. The second link is faith. How then shall they call on Him in whom they have not believed? There must be faith in two things:
1. Faith in His personal existence;
2. In the entreatability of His nature. The third link is knowledge. How shall they believe in Him of whom they have not heard? Whilst there is a faith lying at the basis of all knowledge, soul-redemptive faith requires knowledgea knowledge not of the creative, sustaining God, but of the redeeming God, God in Christ. The next link is preaching. The redeeming God has been made known to man by preaching. Enoch, Noah, Moses, the prophets, the apostles, and even the holy Christ, all preached. And the subject of all their preaching was the redeeming God. No one can preach this properly unless he be sent. How shall they preach unless they be sent? All true preachers have a divine commission.Homilist.
There is no difference.This phrase appears three times in the New Testament, and each time in connection with a different truth or aspect of salvation; and the three taken together complete the sphere of truth. (Compare Rom. 3:22; Rom. 10:12-13, and Act. 15:9.) It is also noticeable that in each case a double truth is presented in connection with the recurrence of the phrase no difference.
1. There is no difference among sinners and believers, for all have sinned and come short of the glory of God. The righteousness of God, which is by the faith of Jesus Christ, is unto all and upon all them that believe. All are sinners; and unto all believers comes the same all-sufficient righteousness.
2. There is no difference between Jews and Gentiles. The same God is Lord over all. Jehovah is not the God of Jews only, but of Gentiles alsothe universal sovereign. And He is rich unto all that call upon Him. All are alike in poverty and bankruptcy; whatever may be the differences in debt, all are alike hopelessly bankrupt and unable to pay. But God is infinitely rich as a bestower; and all that call upon Him will receive as a free gift infinite riches of saving grace.
3. No difference in the bestowment of the Holy Spirit. To all believers God alike bears witness, giving them the Holy Ghost, and purifying their hearts by faith. The same Spirit, received by the same faith, purifies, empowers, and perfects character. These are great truths, but they are very humbling to the natural and carnal man. It is not meant to assert that between sinners there is absolutely no difference, else there could be no degrees either of guilt or of punishment. Christ said to Pilate, He that delivered Me unto thee hath the greater sin; and to the scribes and Pharisees He said, He shall receive the greater damnation. These words settle the fact that both sin and damnation have their grades. But as to the fact of sin and of guilt there is no difference. All are sinners, and one sin suffices to bring death. All have come short, whether by a greater or less deficiency. We must not compare ourselves among ourselves, or measure ourselves by ourselves, but by the perfect standard of law and duty. But there is also no difference in our justification. The righteousness of God is offered unto all and bestowed upon all who believe with the same divine impartiality. If we seek illustrations of the same sovereign power and rich grace as over all that call upon Him, we shall find it in the impartial bestowment of rich grace upon Nathanael and Saul, the woman of Canaan and the woman of Samaria, the eunuch of Ethiopia and the Philippian jailor. The impartiality of purifying and witnessing grace is shown by the Pentecosts at Jerusalem, Samaria, Csarea, and Ephesus. If God condemns impartially, so does He justify, exercise sovereignty of mercy in answering prayer, and in purifying and annointing believers.Homiletic Review.
The ignorance of Israel cause of rejection.No invocation without faith; no faith without hearing; no hearing without preaching; no preaching without sending. A universal apostolate is therefore the necessary corollary of a free and universal salvation. Such are the contents of our two verses, which are directed, not against Judo-Christian prejudices, but against the ignorance of Israel, the final result of which was necessarily their rejection. Paul points out to the Jews, who took offence at the wide and universal character of his apostleship, the internal necessity on which it was based, and the positive prophetical texts which justified it. We are therefore still at the development of this theme: the ignorance of Israel the cause of their rejection.Godet.
ILLUSTRATIONS TO CHAPTER 10
Rom. 10:13. The inclusive whosoever.John Berridge once said, after having given out these words as his text, I would much rather it be written, Whosoever shall call upon the name of the Lord shall be saved, than If John Berridge shall call upon the name of the Lord, he shall be saved; because, said he, how do I know that there might not be another John Berridge in the world, to whom those words were addressed? But when I read, Whosoever shall call etc., I know I must be included.
Rom. 10:17. They trusted him.The French Marshal Turenne was the soldiers hero. He shared all their hardships, and they entirely trusted him. When the troops were wading through a heavy morass, the younger soldiers complained. The older ones said, Depend upon it, Turenne is more concerned than we are. At this moment he is thinking how to deliver us. He watches over us while we are asleep. He is our father, and would not have us go through such fatigue unless he had some end in view which we cannot yet make out. Let us have this simple confidence in God our father. The faith which cometh by hearing Gods word will foster such simple confidence. We must know the Father through the Son; and as we trust the Son, so we shall trust the Father.Quiver.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(12) For the same Lord over all is rich.Rather, for the same Lord (is Lord) over all, abounding, &c. Christ is the Lord alike of Jew and of Gentile. (Comp. Eph. 4:5.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. This Faith-condition is impartial, embracing All and proclaimed to All , Rom 10:12-21 .
In order that all, Jew and Gentile, may call upon God and be saved, (12, 13,) the preacher must be sent (14) (especially to Gentiles) and heard, (15-17;) nay, the Gentiles have heard from nature’s voice, (18,) and Israel knows, from the prophets, (19-21.)
Fuente: Whedon’s Commentary on the Old and New Testaments
12. Over all Thus far the apostle in this chapter has shown how beautiful the righteousness ignored by the Jew is. He now proclaims that it must overpass the Jewish limits. If the believing Christian must not only have a heart to believe, but a mouth to confess, so must the entire Church have a believing heart and a confessing mouth. Both must not only be faithful, but vocal.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For there is no distinction between Jew and Greek, for the same (Lord) is Lord of all, and is rich unto all who call on him, for, “Whoever will call on the name of the LORD will be saved.” ’
The reference in Isaiah to ‘whoever’ is now seen by Paul as evidence that the Messiah is for all, something confirmed by the fact that He is LORD of all (compare Peter’s words in Act 10:36). Thus there is no distinction between Jew and Greek (Greek speaking Gentiles). All must respond to His Lordship (compare Php 2:9-11). Previously we learned that there was no distinction because all have sinned (Rom 3:22-23), now there is no distinction because both are subject to His Lordship, even though with both Jews and Gentiles the large proportion will not call on Him.
‘For the same (Lord) is Lord of all, and is rich unto all who call on him.’ Here Paul is emphasising that Christ’s riches are given in equal measure to all. He has no favourites. He is rich to all who call on Him. He freely dispenses His love and grace towards all, just as God is rich in mercy (Eph 2:4) and shows the exceeding riches of His grace in His kindness towards us in Christ Jesus (Eph 2:7). There it is connected with His work of salvation (Eph 2:8-9). Thus here we may also see that the Messiah’s richness towards all has in mind His work of salvation. He saves both Jew and Gentile without distinction if they call on Him.
‘For, “Whoever will call on the name of the Lord will be saved.” ’ In order to prove this he again cites Scripture. The citation is from Joe 2:32 where it has in mind the coming Messianic age (the age of the Coming King). It was probably one commonly used in the early church (Act 2:21). It was very suitable for Paul’s use here for it stresses the ‘whoever’. It refers to ‘salvation’. And it indicates the need to ‘call on the Name of the LORD’, and, in the context here, that means the LORD Jesus Christ. This referring of Old Testament Scriptures which speak of ‘the LORD’ (i.e. God) to the LORD Jesus Christ is evidence of the high view of Jesus held from the beginning. ‘To call on the name of –’ was, in Gentile circles, a technical description for the worship of a god. It is perhaps significant that Abraham, the father of believers, also ‘called on the Name of the LORD’ (Gen 12:8). Thus those who do so are revealing themselves as children of Abraham.
That the noun LORD here refers to Jesus Christ and not to God the Father is apparent:
1) From the previous confession in the context that ‘Jesus is LORD’ (Rom 10:9).
2) From the applying of a verse of Scripture which has ‘the LORD’ in mind to the Messiah (Rom 10:11; compare Rom 9:33).
3) From the following verses where a closely linked reference is made to calling on Him in whom they have believed (Rom 10:14), which, from what has been said previously, clearly refers to Jesus Christ (the whole chapter is about believing in Jesus Christ).
So unless we totally cut Rom 10:12-21 off from Rom 10:1-11 it is clear that Rom 10:12-21 also have Jesus Christ in mind, just as Rom 10:1-11 do. Besides the citation would be pointless otherwise, for if we take it to refer to God the Father the Jews would have claimed that they already ‘called on the name of the LORD’, (even if not from a believing heart). Paul’s whole point is that by accepting Jesus as LORD, Scriptures referring to ‘the LORD’ can be applied to Him, and that the Jews have failed to recognise this and to call upon Him for salvation.
Fuente: Commentary Series on the Bible by Peter Pett
Rom 10:12 . Elucidation of .
. . .] in respect, namely, to the bestowal of blessing on the believing, Rom 10:11 . Comp. Rom 3:22 .
For the Lord of all is one and the same . This is Christ (Origen, Chrysostom, Calovius, Wolf, Bengel, Bhme, Tholuck, Flatt, Rckert, de Wette, Fritzsche, Philippi, Hofmann, and several others), the of Rom 10:11 , and the of Rom 10:13 , who is necessarily identical with this . Were God intended (Theodoret, Theophylact, Grotius, and many, including Ammon, Reiche, Kllner, Ewald, Umbreit, van Hengel, Krummacher), it would in fact be necessary first to suggest the Christian character of the demonstration (as Olshausen: “God in Christ”).
-g0- -g0- ] comp. Phi 2:11 ; Act 10:36 ; Rom 14:9 .
] comp. Eph 3:8 : “Quem nulla quamvis magna credentium multitudo exhaurire potest,” Bengel. In what He was rich , the Christian consciousness understood of itself; it is contained also in the previous and in the subsequent , namely, in grace and salvation . Comp. Rom 5:15 , Rom 11:33 , and on 2Co 13:13 .
] for all, for the benefit of all . See Bernhardy, p. 219; Maetzner, ad Lycurg . 85.
The calling upon Christ , who nowhere in the N. T. appears as identical with the Jehovah of the O. T. (in opposition to Philippi), is not the worshipping absolutely , as it takes place only in respect of the Father, as the one absolute God; but rather worship according to that relativity in the consciousness of the worshipper, which is conditioned by the relation of Christ to the Father (whose Son of like nature, image, partner of the throne, mediator and advocate on behalf of men, etc., He is). This is not imported as an Origenistic gloss (Philippi), but is necessarily founded on the dependence and subordination in which even the glorified God-man Christ, in virtue of His munus regium , stands in relation to the Father; see on 1Co 3:23 ; 1Co 11:3 ; 1Co 15:28 . Comp. Lcke, de invocat. J. Chr ., Gott. 1843. He who calls upon Christ is conscious that he does not call upon Him as the absolute God, but as the divine-human Representative and Mediator of God exalted to the divine glory, in whom God’s adequate revelation of salvation has been given. To the mediatorial relation of Christ Hofmann also reverts. Comp. on Phi 2:10-11 ; 1Co 1:2 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1891
SALVATION BY CHRIST UNIVERSALLY TO BE PROCLAIMED
Rom 10:12-15. There is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things!
MEN, as sinners, need to be reminded from day to day, that there is a Saviour provided for them, and that the salvation wrought out by him, is offered freely to every child of man. To declare this is the special work of the ministry; which is therefore called, The ministry of reconciliation, because the end and object of it is to proclaim this truth, that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them. In delivering this message, we sometimes appear to ourselves as in danger of wearying our audience by needless repetitions; but we check ourselves when we hear St. Paul apologizing for the same conduct in these words; To write the same things to you, to me indeed is not grievous; but for you it is safe. We might diversify our subjects more, and thereby administer to the gratification of itching ears; but there is no subject in the universe of such vital importance as this; and therefore we most approve ourselves faithful to our high calling, when, like Paul, we know nothing among you but Christ, and him crucified.
St. Paul, in all the preceding context, has shewn, that salvation is simply by faith in Christ: and that, in publishing it equally both to Jews and Gentiles, he had only done what Moses and the prophets had done before him; and what must be done, if ever either Jews or Gentiles are to be made partakers of it.
The words which we have read will naturally lead us to set before you,
I.
The way of salvation
There is but one way of salvation for all mankind
[As soon as ever sin entered into the world, the way of salvation by the works of the law was closed. From that day to this, the flaming sword, once placed at the east of Eden, has prohibited all access to the tree of life, except that which was opened in the promise, that the Seed of the woman should bruise the serpents head [Note: Gen 3:15; Gen 3:24.]. From that time, this way of salvation was shadowed forth in sacrifices, with the skins of which our first parents were clothed, to remind them, that they must be clothed in the righteousness of the Lord Jesus Christ, which alone could cover the shame of their nakedness from the eye of their offended God [Note: Gen 3:21. with Rom 3:22 and Rev 3:18.]. The prophets all bare testimony to this same truth: Isaiah speaks of Jesus as that foundation which God has laid in Zion, and declares that whosoever believeth in him shall not be ashamed [Note: Isa 28:16.]; and Joel, in the words quoted in our text, affirms, that Whosoever shall call on the name of the Lord, shall be saved [Note: Joe 2:32.].
These words deserve somewhat more of a distinct consideration. They refer beyond all doubt to the Messiah, and to the dispensation which he was to introduce. All the preceding context indisputably proves this [Note: Joe 2:28-31.]; and St. Peter, on the day of Pentecost, expressly declares that they were fulfilled by the descent of the Holy Ghost to testify of Christ, and to convert souls to him [Note: Act 2:16-21.]. But in the prophet Joel the person on whose name we are taught to call, is Jehovah: it is no subordinate Lord, but Jehovah himself: from whence we know assuredly, that the Lord Jesus Christ, who is there spoken of, is Emmanuel, God with us. O blessed truth! He who was a Child born, a Son given, is the Mighty God, God manifest in the flesh, God over all, blessed for evermore [Note: Isa 9:6. 1Ti 3:16. Rom 9:5.]. Him we are to invoke, and on him we are to rely, as The Lord our righteousness: and, if we do so in sincerity and truth, renouncing every other hope, we shall be saved: his righteousness shall justify us; his Spirit shall renew us; and his grace shall keep us even to the end; In him we shall be saved with an everlasting salvation; we shall not be ashamed or confounded world without end [Note: Isa 45:17.].]
This salvation is equally free for all
[There is no difference between the Jew and the Greek. This way of salvation existed before there was a Jew in the world: and the only advantage which the Jews enjoyed, was, that this way of salvation was made known to them in types and shadows, when it was altogether forgotten by the world at large. This distinguishing mercy, however, made no difference as to the way in which they were to be saved: it afforded no new ground of hope to the Jew; it took not away any old ground of hope from the Gentile. If a Gentile, like Job or Melchizedec, looked to the Great Sacrifice that was in due time to be offered, he was saved by it, though he did not descend from the loins of Abraham: and, in like manner, now, every creature in the universe who shall believe in Jesus, shall be saved by him: for this same Lord over all (the Lord Jesus [Note: Act 10:36.]) is rich unto all that call upon him: there is no limitation, no exception whatever; for, whosoever shall call on the name of the Lord, shall be saved.
Behold then in few words the way of salvation. The Lord Jesus Christ, who bare our sins in his own body on the tree, and made reconciliation for us by the blood of his cross, is the one object of our faith and hope: and all who with humility and earnestness call upon him for salvation, shall surely find it, both in time and eternity.]
This salvation being designed for all, we cannot doubt,
II.
The duty of diffusing universally the knowledge of it
Without the instrumentality of human agents, it cannot be hoped that the knowledge of salvation should be spread throughout the earth
[Doubtless God, if he pleased, might, as in the first creation, speak the word only, and there should be spiritual light throughout all the dark regions of the earth. But this is not the way in which God has ever wrought to any great extent; nor has he given us reason to expect that he ever will work in this way, for the conversion of those who are yet in darkness and the shadow of death. He has sent forth an order of men on purpose to preach his Gospel throughout the world. The Jews indeed could not endure this dispensation: they condemned with most inveterate malignity the Apostles conduct in preaching to the Gentiles: but he asks them in our text, How the Gentiles ever could attain the knowledge of salvation, if it were not preached to them? The Apostles argument is this: Ye Jews, know from your own prophets, that salvation is confined to those who call on the name of the Lord. I by inspiration know, that that Lord is the Lord Jesus Christ. And now I ask, How can the heathen call on him of whom they have not heard? or how can they hear without a preacher? This argument is incontrovertible: and we appeal to it as a complete vindication of all the efforts that are made by different societies to diffuse the knowledge of salvation throughout the world.]
It is by this instrumentality that God himself has taught us to expect the wished-for event
[The words cited from the Prophet Isaiah are undoubtedly to be understood in reference to the Gospel dispensation. They primarily indeed describe the joy occasioned among the captive Jews in Babylon, when they saw the messenger hastening over the distant hills to bring them certain tidings of their redemption; but all the following context shews, that they refer to an event in which the whole world was interested, seeing that God had made bare his arm in the eyes of all nations, and that all the ends of the earth were to see the salvation of God [Note: Isa 52:7; Isa 52:10.].
Contemplate then the passage in this view. See the messenger of the Lord of Hosts running over the mountains to proclaim salvation to a ruined world. Those who are unconscious of any bondage, may deride his folly for giving himself so much unnecessary trouble. But how would it be with those who saw themselves under a sentence of condemnation, and were expecting the executioner to inflict the judgment denounced against them? Would they not behold with interest his every step? Would not his every motion, as it were, appear lovely in their eyes? Would not the tidings produce on all who believed them, the effect once wrought on the liberated Grecians, who all night long rent the air with that cheering sound, A Saviour, a Saviour? Look at the converts on the day of Pentecost; and know assuredly, that if, like Peter, we will unite in extending the knowledge of the Gospel, thousands shall in due time arise to attest, and to rejoice in, the tidings we proclaim. Yes, the Gospel of peace will be received by them as glad tidings of good things.]
Now, in conclusion, we will call upon you,
1.
To perform your duty
[Let no Jewish prejudices or heathen infidelity (both of which, alas! are but too prevalent amongst us) discourage you. You must expect, not only that they who feel no value for their own souls will frown at your attempts to convert the souls of others, but that persons who really mean well, yea, and some who are truly pious, may, on some account or other, not be able cordially to unite with you in the blessed work. But know, that the salvation of mankind is a work which every redeemed soul should labour to promote. We would not overlook indeed the things of minor importance: but we would not suffer them to stand in the way of such a work as this. What had become of the whole Gentile world, if the Apostles had waited till their unbelieving brethren, or even the Judaizing Christians, had given their consent to have a free salvation offered to the Gentile world? Alas! we had been in darkness even until now. Labour then, beloved brethren, in every possible way to promote the knowledge of salvation among both Jews and Gentiles, yea, and among those who, though they call themselves Christians, are so only in name and profession. Circulate the Scriptures in every language under heaven: send missionaries to the ends of the earth; seek also to bring into the fold of Christ the lost sheep of the house of Israel: and whatever be the office to which your situation and circumstances appear to fit you, be ready to execute it: and, in answer to Gods inquiry, Who will go for us? be ready to reply, Here am I, Lord; send me.]
2.
To enjoy your privileges
[All the blessings of salvation, if only you believe in Christ, are yours: yours is that peace of God which passeth all understanding: yours are all the treasures both of grace and glory; holiness is yours, as well as pardon; for the faith that brings you into a state of peace with God will work by love, and purify the heart. Ye are not straitened in your God: be not straitened in your own souls. Ask much; expect much; for your Lord is rich unto all who call upon him. Set not limits, either to the objects of his bounty, or the riches of his grace; for his riches are unsearchable; and they are promised indiscriminately to all who call upon him. What a blessed word is that, Whosoever! Here is no limitation, no exception: all that is required of us is, to believe in Christ, and to call upon him. O! call upon him day and night; be earnest; be importunate; wrestle with him, as Jacob did; and let him not go, until you have received his blessing. Well I know how unbelief is apt to interpose between him and your souls. You will be ready perhaps to say, True; but I fear I do not call aright. Ah! brethren, this is a device of the enemy to rob you of the blessings which Christ is ready to bestow. If you call not on him as you would, still call upon him as you can: lie at the foot of his cross: trust in him: if you cannot trust, then hope in him: in a word, look unto him, renouncing every other ground of hope; and fear not but that he will make all grace abound towards you; and that what he has begun in time, he will perfect in eternity.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.
Ver. 12. Is rich unto all, &c. ] He cannot therefore be poor that can pray; for he shall have out his prayer, either in money or money’s worth.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12 .] For (an explanation of the strong expression , as implying the universal offer of the riches of God’s mercy in Christ) there is no distinction of Jew and Greek (Gentile. See ch. Rom 3:22 ); for the same Lord of all (viz. Christ , who is the subject here: Rom 10:9 ; Rom 10:11 ; Rom 10:13 cannot be separated. So Orig [95] , Chrys., c [96] , Calov., Wolf, Bengel, Rck., Meyer, Fritz., De Wette, Tholuck, al. So of Christ, Act 10:36 . Most modern Commentators make the subject, and the predicate. But I prefer the usual rendering, both on account of the strangeness of thus standing alone, and because this Apostle uses the expression , 1Co 12:5 , and even , ib. 6, for ‘the same Lord,’ and ‘it is the same God.’ Stuart supplies, ‘(there is) the same Lord:’ but this is harsh, and unnecessary, if the participle be taken as . . in ch. Rom 9:28 ) is rich towards all (‘by is signified the direction in which the stream of grace rushes forth.’ Olsh.) who call upon Him.
[95] Origen, b. 185, d. 254
[96] cumenius of Tricca in Thrace, Cent y . XI.?
Fuente: Henry Alford’s Greek Testament
Rom 10:12 . : this has been proved in one sense in chap. 3 there is no distinction between them in point of sin; it is now asserted in another sense there is no distinction between them in that the same Lord is waiting to save all on the same conditions. is best taken as predicate: the same Lord is Lord of all: cf. Act 10:36 , Phi 2:10 f. Christ is undoubtedly meant: in His presence, in view of His work and His present relation to men, all differences disappear; there can be only one religion. : abounding in wealth toward all. Christ can impart to all men what all men need the righteousness of God. Cf. Rom 5:15-17 , Eph 3:8 , . : cf. 1 C. Rom 1:2 where Christians are described as . . . . The formula, as the next verse shows, is borrowed from the Old Testament; and as Weiss remarks, Rom 10:13 sets aside every idea of a distinction between the invocation of God and that of Christ. To a Christian, as Paul conceives him, Christ has at least the religious value of God; the Christian soul has that adoring attitude to Christ which (when shown in relation to Jehovah) was characteristic of O.T. religion, See Act 9:14 ; Act 9:21 , Act 22:16 (Paul’s conversion), 2Ti 2:22 . It is a fair paraphrase of the words to say that salvation depends on this: whether a sinful man will make appeal for it to Christ in prayer, as to One in whom all God’s saving judgment and mercy dwell bodily. It rests with Christ, so appealed to, to make a man partaker in the righteousness of God and eternal life.
Fuente: The Expositors Greek Testament by Robertson
difference. See Rom 3:22.
over = of.
call upon. See Act 2:21.
Fuente: Companion Bible Notes, Appendices and Graphics
12.] For (an explanation of the strong expression , as implying the universal offer of the riches of Gods mercy in Christ) there is no distinction of Jew and Greek (Gentile. See ch. Rom 3:22); for the same Lord of all (viz. Christ, who is the subject here: Rom 10:9; Rom 10:11; Rom 10:13 cannot be separated. So Orig[95], Chrys., c[96], Calov., Wolf, Bengel, Rck., Meyer, Fritz., De Wette, Tholuck, al. So of Christ, Act 10:36. Most modern Commentators make the subject, and the predicate. But I prefer the usual rendering, both on account of the strangeness of thus standing alone, and because this Apostle uses the expression , 1Co 12:5, and even , ib. 6, for the same Lord, and it is the same God. Stuart supplies, (there is) the same Lord: but this is harsh,-and unnecessary, if the participle be taken as . . in ch. Rom 9:28) is rich towards all (by is signified the direction in which the stream of grace rushes forth. Olsh.) who call upon Him.
[95] Origen, b. 185, d. 254
[96] cumenius of Tricca in Thrace, Centy. XI.?
Fuente: The Greek Testament
Rom 10:12. , for there is no difference) ch. Rom 3:22. Here the words first to the Jews, are not added, as at the beginning, ch. Rom 1:16.- , for the same) ch. Rom 3:29-30.-, Lord), Rom 10:9.-) rich and liberal, whom no multitude of believers, how great soever it may be, can exhaust; who never finds it necessary to deal more sparingly.
Fuente: Gnomon of the New Testament
Rom 10:12
Rom 10:12
For there is no distinction between Jew and Greek:- [As the Jews were for several centuries under the dominion of the Greeks, and as the cultured of the Romans, their later masters, also spoke Greek, the term Greek became to them a synonym for Gentile, for they had more dealings with the Greeks than with any other people.] The conclusion of the argument is that there is no difference in the sight of God between the Jew and the Greek. All have sinned, and all will now be accepted on the same terms.
for the same Lord is Lord of all, and is rich unto all that call upon him:-The same Lord is over all, whether Jews or Greeks, and he is rich toward all that seek him. [Now, as there is but one Lord, the Jews and Greeks were compelled to receive blessings from the same Lord; and as all stood in equal need of salvation, the Lord offers the same salvation to each upon the same conditions. (Eph 2:11-22). Thus God showed the riches of his grace to all, and so rich is he in his mercy and provisions of salvation that no multitude can exhaust them; therefore, the Jew has no reason to envy the Gentiles their call, since it in no way impoverishes him.]
Fuente: Old and New Testaments Restoration Commentary
there is no: Rom 3:22, Rom 3:29, Rom 3:30, Rom 4:11, Rom 4:12, Rom 9:24, Act 10:34, Act 10:35, Act 15:8, Act 15:9, Gal 3:28, Eph 2:18-22, Eph 3:6, Col 3:11
Lord: Rom 14:9, Rom 15:12, Act 10:36, 1Co 15:47, Phi 2:11, 1Ti 2:5, Rev 17:14, Rev 19:16,
rich: Rom 2:4, Rom 9:23, 2Co 8:9, Eph 1:7, Eph 2:4, Eph 2:7, Eph 3:8, Eph 3:16, Phi 4:19, Col 1:27, Col 2:2, Col 2:3
call upon him: Psa 86:5, Psa 145:18, Isa 55:6, Act 9:14, 1Co 1:2
Reciprocal: Gen 12:8 – called Exo 20:2 – the Lord 1Ch 4:10 – called Psa 79:6 – not called Psa 91:15 – He shall Psa 98:3 – all the ends Son 8:8 – what Isa 52:7 – How beautiful Jer 33:3 – Call Eze 47:22 – they shall have Mic 4:2 – for Zec 13:9 – they shall call Mat 15:27 – yet Mar 7:28 – yet Luk 3:6 – General Luk 24:47 – among Joh 12:20 – Greeks Act 2:21 – whosoever Act 7:59 – calling Act 10:47 – General Act 11:18 – hath Act 14:1 – Greeks Act 18:6 – from Act 19:10 – both Act 22:16 – calling Rom 2:9 – of the Jew Rom 4:9 – Cometh Rom 9:5 – who is Eph 3:18 – what 1Ti 2:4 – and 1Ti 3:16 – preached
Fuente: The Treasury of Scripture Knowledge
:12
Rom 10:12. This verse shows why “whosoever” in the preceding one is emphasized. The Jews thought they occupied a place of superiority in the Lord’s sight.
Fuente: Combined Bible Commentary
Rom 10:12. For there is no distinction (comp. chap. Rom 3:22) between Jew and Greek, i.e., Gentile (comp. chap. Rom 1:18 and elsewhere). Proof of the universal whosoever (Rom 10:11).
For one and the same is Lord of all; lit., the same is Lord of all. Other constructions have been defended, but the main thought remains unaltered. It seems best to refer this, not to the Father, but to Christ (the exclusive subject since Rom 10:4), especially as He is termed Lord of all (Act 10:36), and Rom 10:9 has emphasized the confession of Him as Lord. The oneness of the Lord is a proof that there is no distinction.
And is rich; shows Himself rich in giving.
Unto all. Toward all the riches of His grace may be directed; this proves that there is no distinction; but only those are really the recipients of it, that call upon him, thus proving their faith by their invocation of Him, which is a confession of Him. The true confession of faith is in effect that cry of adoration: Jesus Lord! And that cry can be uttered equally by every human heart, Jew or Gentile, without its having need of any law. Behold how the universalism founded on faith excludes henceforth the dominion of law (Godet).
Fuente: A Popular Commentary on the New Testament
Vv. 12-21.
Paul has justified the matter of his preaching, salvation by grace; he now justifies its extension. Not that, as Baur, Holsten, etc., think, he wishes thereby to remove the scruples of the Judeo-Christian conscience against his apostleship among the Gentiles; butas the context says clearly enoughto indicate the second point in regard to which the Jews have showed themselves ignorant (Rom 10:4) as to the plan of God, and because of which they have brought on themselves the rejection with which they are overtaken. When man would put himself against the plan of God, God does not stop; He sets aside the obstacle. Such is the connection of ideas which leads to the following passage.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
For [The Scripture uses such universal language about our being freed from shame by justification, because] there is no distinction between Jew and Greek: for the same Lord is Lord of all, and is rich unto all that call upon him [Paul here announces the same truth which Peter discovered when he said: “Of a truth I perceive that God is no respecter of persons” (Act 10:34). As the Jews were for several centuries under the dominion of the Greeks, and as the cultured of the Romans, their later masters, also spoke Greek, the term Greek became to them a synonym for Gentile, for they had more dealing with Greeks than with any other people. Now, as there is but one God, the Jews and Greeks were compelled to receive blessings from that same God, and as the Jew and Greek stood in equal need of salvation, God offered the same salvation to each upon the same free terms and each had equal ability to accept the terms (Eph 2:11-22). Thus God showed the riches of his favor to all, and so rich is God in his mercy and providences toward salvation, that no multitude can exhaust them; therefore the Jew had no reason to envy or begrudge the Gentiles their call, since it in no way impoverished him. But this breaking down of distinctions was, nevertheless, very offensive to the Jew]:
Fuente: McGarvey and Pendleton Commentaries (New Testament)
12. For there is no difference between Jew and Greek, i. e., no difference between church member and outsider, as salvation through Christ alone and by faith alone without church rites is free for all. For the same Lord of all is rich toward all who call upon him. Calling upon the Lord is praying. So you begin to pray and keep on, never stopping, and God will see that you get to be a millionaire, rich as Croesus in heavens gold; pearls and diamonds beautifying your very physiognomy with holiness to the Lord.
Fuente: William Godbey’s Commentary on the New Testament
The blessing of justification is available to Jew and Gentile alike (cf. Rom 3:22). Its source is the same Lord. This reference confirms the fact that "Lord" in Rom 10:9 refers to Jesus as God rather than as personal master, as does the next verse.