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Selected Verse: Romans 10:12 - King James

Verse	Translation	Text
Ro 10:12	King James	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.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
For there is no difference--or "distinction" between Jew and Greek; for the same Lord over all--that is, not God (as CALVIN, GROTIUS, OLSHAUSEN, HODGE), but Christ, as will be seen, we think, by comparing Rom 10:9, Rom 10:12-13 and observing the apostle's usual style on such subjects. (So CHRYSOSTOM, MELVILLE, BENGEL, MEYER, DE WETTE, FRITZSCHE, THOLUCK, STUART, ALFORD, PHILIPPI). is rich--a favorite Pauline term to express the exuberance of that saving grace which is in Christ Jesus. unto all that call upon him--This confirms the application of the preceding words to Christ; since to call upon the name of the Lord Jesus is a customary expression. (See Act 7:59-60; Act 9:14, Act 9:21; Act 22:16; Co1 1:2; Ti2 2:22).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

For there is no difference--or "distinction"

between Jew and Greek; for the same Lord over all--that is, not God (as CALVIN, GROTIUS, OLSHAUSEN, HODGE), but Christ, as will be seen, we think, by comparing Rom 10:9, Rom 10:12-13 and observing the apostle's usual style on such subjects. (So CHRYSOSTOM, MELVILLE, BENGEL, MEYER, DE WETTE, FRITZSCHE, THOLUCK, STUART, ALFORD, PHILIPPI).

is rich--a favorite Pauline term to express the exuberance of that saving grace which is in Christ Jesus.

unto all that call upon him--This confirms the application of the preceding words to Christ; since to call upon the name of the Lord Jesus is a customary expression. (See Act 7:59-60; Act 9:14, Act 9:21; Act 22:16; Co1 1:2; Ti2 2:22).

Notes on the Bible, by Albert Barnes, [1834]
For there is no difference - In the previous verse Paul had quoted a passage from Isa 28:16, which says that "everyone" (Greek, πᾶς 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. 1-4. See particularly Rom 3:26-30. When the apostle says there is no difference between them, he means in regard to the subject under discussion. In many respects there might be a difference; but not in the way of justification before God. There all had sinned; all had failed of obeying the Law; and all must be justified in the same way, by faith in the Lord Jesus Christ. The word "difference" διαστολὴ diastolē 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 Paul's address to the people of Athens, in Act 17:26-30; see also Ti1 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 - πλουτῶν εἰς παντάς ploutōn 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.; Ti1 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; Pe1 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."

Notes on the Bible, by Albert Barnes, [1834]

For there is no difference - In the previous verse Paul had quoted a passage from Isa 28:16, which says that "everyone" (Greek, πᾶς 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. 1-4. See particularly Rom 3:26-30. When the apostle says there is no difference between them, he means in regard to the subject under discussion. In many respects there might be a difference; but not in the way of justification before God. There all had sinned; all had failed of obeying the Law; and all must be justified in the same way, by faith in the Lord Jesus Christ. The word "difference" διαστολὴ diastolē 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 Paul's address to the people of Athens, in Act 17:26-30; see also Ti1 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 - πλουτῶν εἰς παντάς ploutōn 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.; Ti1 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; Pe1 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."

Vincent's Word Studies, by Marvin R. Vincent [1886]
For Explaining the whosoever of Rom 10:11. Difference Better, as Rev., distinction. See on Rom 3:22. Jew and Greek On Greek, see on Act 6:1. Greeks here equivalent to Gentiles. Lord (κύριος) See on Mat 21:3. The reference is disputed: some Christ, others God. Probably Christ. See Rom 10:9, and compare Act 10:36. The hearing which is necessary to believing comes through the word of Christ (Rom 10:17, where the reading is Christ instead of God). That call upon (ἐπικαλουμένους) See on appeal, Act 25:11; see on Jam 2:7. That invoke Him as, Lord: recalling Rom 10:9, Rom 10:10. Compare Joe 2:32.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
The same Lord of all is rich - So that his blessings are never to be exhausted, nor is he ever constrained to hold his hand. The great truth proposed in Rom 10:11 is so repeated here, and in Rom 10:13, and farther confirmed, Rom 10:14-15, as not only to imply, that "whosoever calleth upon him shall be saved;" but also that the will of God is, that all should savingly call upon him.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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.

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²² Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.

² Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:

¹⁶ And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.

²¹ But all that heard him were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?

¹⁴ And here he hath authority from the chief priests to bind all that call on thy name.

⁵⁹ And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.
⁶⁰ And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.

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.

⁹ That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.

²⁶ And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the LORD.

¹⁶ And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.

⁵⁹ And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.

¹⁴ And here he hath authority from the chief priests to bind all that call on thy name.

²¹ And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.

¹⁷ And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear:

¹¹ And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me.

⁵ Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?

¹⁷ Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;
¹⁸ That they do good, that they be rich in good works, ready to distribute, willing to communicate;

⁴ But God, who is rich in mercy, for his great love wherewith he loved us,

⁵ For there is one God, and one mediator between God and men, the man Christ Jesus;

²⁶ And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;
²⁷ That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us:
²⁸ For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.
²⁹ Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.
³⁰ And the times of this ignorance God winked at; but now commandeth all men every where to repent:

²⁹ Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
³⁰ Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

²⁸ There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.

⁹ On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour:

²⁶ To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
²⁷ Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
²⁸ Therefore we conclude that a man is justified by faith without the deeds of the law.
²⁹ Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
³⁰ Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

¹⁶ Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste.

³² And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call.

¹⁰ For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.

⁹ That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.

⁷ Do not they blaspheme that worthy name by the which ye are called?

¹¹ For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar.

¹⁷ So then faith cometh by hearing, and hearing by the word of God.

³⁶ The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)

⁹ That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.

³ And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.

¹ And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.

²² Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

¹¹ For the scripture saith, Whosoever believeth on him shall not be ashamed.

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!

¹³ For whosoever shall call upon the name of the Lord shall be saved.

¹¹ For the scripture saith, Whosoever believeth on him shall not be ashamed.