Albert Barnes Commentary Romans 10:12

"For 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:" — Romans 10:12 (ASV)

For there is no difference. In the previous verse, Paul quoted a passage from Isaiah 28:16, which says that every one (pav) that believeth shall not be ashamed—that is, every one of every nation and people. 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 was one of the main designs of the epistle to establish, and it is fully proved in the course of the argument in Romans chapters 1-4. See particularly Romans 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 to obey the law; and all must be justified in the same way, by faith in the Lord Jesus Christ. The word difference (diastolh) 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 obey the law of Moses.

The Greek. Literally, those who lived in Greece, or those who spoke the Greek language. As the Jews, however, were chiefly acquainted with the Greeks, and knew little of other nations, the name Greek among them came to denote all who were not Jews; that is, the same as the Gentiles. The terms "Jew and Greek," therefore, include all mankind. There is no difference among men about the terms of salvation; they are the same to all.

This truth is frequently taught. It was a most important doctrine, especially in a plan of religion that was to be preached to all men. It was very offensive to the Jews, who had always regarded themselves as a peculiarly 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, took great pains to establish it fully (Acts 10:9; Galatians 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 . The same God had formed them and ruled them, and God now opened the same path to life. This is fully presented in Paul's address to the people of Athens (Acts 17:26–30). See also 1 Timothy 2:5.

Since there was but one God, since all, Jews and Gentiles, were His creatures, since one law was applicable to all, since all had sinned, and since all were exposed to wrath, it was reasonable that there should be the same way of return—through the mere mercy of God. Against this the Jew should not object, and in this he and the Greek should rejoice.

Is rich unto all (ploutwn eiv pantav). The word rich means to have abundance, to have in store much more than is necessary for present or personal use. It is commonly applied to wealth. But applied to God, it means that He abounds in mercy or goodness towards others. Thus, God, who is rich in mercy (Ephesians 2:4); Charge them that are rich in this world—that they be rich in good works (1 Timothy 6:17–18); God hath chosen the poor—rich in faith (James 2:5); that is, abounding in faith and good works. Thus God is said to be rich towards all, as He abounds in mercy and goodness towards them in the plan of salvation.

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