|Matthew Henry's Concise Commentary|
10:12-17 There is not one God to the Jews, more kind, and another to the Gentiles, who is less kind; the Lord is a Father to all men. The promise is the same to all, who call on the name of the Lord Jesus as the Son of God, as God manifest in the flesh. All believers thus call upon the Lord Jesus, and none else will do so humbly or sincerely. But how should any call on the Lord Jesus, the Divine Saviour, who had not heard of him? And what is the life of a Christian but a life of prayer? It shows that we feel our dependence on him, and are ready to give up ourselves to him, and have a believing expectation of our all from him. It was necessary that the gospel should be preached to the Gentiles. Somebody must show them what they are to believe. How welcome the gospel ought to be to those to whom it was preached! The gospel is given, not only to be known and believed, but to be obeyed. It is not a system of notions, but a rule of practice. The beginning, progress, and strength of faith is by hearing. But it is only hearing the word, as the word of God that will strengthen faith.
Gill's Exposition of the Entire 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, Romans 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.
Jamieson-Fausset-Brown Bible Commentary
12. 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 Ro 10:9, 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 Ac 7:59, 60; 9:14, 21; 22:16; 1Co 1:2; 2Ti 2:22).
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