Jesus was lord of jew and gentile

JESUS WAS LORD OF JEW AND GENTILE
EDITED BY GLENN PEASE
Romans 10:12 12Forthere is no difference between
Jew and Gentile-thesame LORD is LORD of all and
richly blesses all who call on him,
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Universality Of The Gospel
Romans 10:12-21
T.F. Lockyer
The favour of God is free. But the apostle has already indicated another
antagonismto the ignorant zeal of his people: the favour of God, being free, is
free for all (vers. 4, 11). As Godetsays, "Paulhas justified the matter of his
preaching, salvation by grace;he now justifies its extension" He here sets
forth the universality of the gospelas evident from its very freeness, as
anticipated by the Law, as consistentwith the exclusionof Israel from its
blessedness.
I. THE UNIVERSALITY OF THE GOSPELIS EVIDENT FROM ITS
VERY FREENESS. If the Law had been able of itself to justify, it might have
seemedas though the Gentiles were without hope. But when it is perceived
that the Law only leads to Christ, and that in Christ a free forgiveness is
granted to sinful man, at once the conclusionis forcedupon us - then to every

sinful man. And the conclusionis just; even as Joelhad foreseen, "Whosoever
shall call upon the Name of the Lord shall be saved." There needs but that
faith which is involved in true repentance, a willingness to be savedby grace
alone, and the salvationis ours. Let, then, the true cry for help go up from any
human heart, and it is answered. Butit follows that if, according to God's
grace, salvationis such that it is, in itself, possible to every man, he must
design that it shall be brought within the reachof every man. Hence the
successionofquestions which Paul asks, arguing that God's design to save
sinful man, when calling upon him in truth, implies a designthat it should be
possible for man to believe in him as God the Saviour, which againimplies the
hearing him proclaimed, which againimplies a preacherof the glad tidings,
which again implies the sending of the preachers. Yes, if such is the salvation
for sinful man, God must have instituted a universal apostolate forthe
nations. This indeed was so (Matthew 28:19;Acts 1:8). But Paul argues it, that
he may justify his own mission, partly; and partly also, we may suppose, to
remind them that they, the Jews, shouldhave been the nation of apostles, that
this was indeed the very intent of their election, had they not made the counsel
of God of none effect. O glorious calling!O grievous forfeiture of high
blessing!
II. THIS UNIVERSALITY OF THE GOSPELWAS ANTICIPATED BY
THE LAW. What had Moses saidto them? "I will provoke you to jealousy,"
etc. They had provokedGod by following after other gods; Godwould
provoke his people by seeking otherpeoples (see Deuteronomy 32:21). Isaiah
statedboldly what in the earlierwords was more obscurelyhinted at, "I was
found of them," etc. (see Isaiah66.). Here also a repetition of Romans 9:30-33.
These, however, are but samples;there was enough in their Law, had not the
veil been on their eyes, to show that they were but trustees for the world, and
that one of their peculiar glories was that the Gentiles should come in the
fulness of time to do homage to their God (see Isaiah60). Israel"did know,"
or at leastmight have known.
III. THIS UNIVERSALITY OF THE GOSPELWAS NOT INCONSISTENT
WITH THE EXCLUSION OF ISRAEL FROM ITS BLESSEDNESS.The
terms were, for them as for all, "Whosoevershallcall," etc. And, it being
impossible to call on One whom they had not heard, the hearing was certainly

not withheld from them. It was true even of gospelpreaching, as of the voices
of the heavens (Psalm19.), that the sound had gone into all the earth. For
everywhere the gospelhad been preached"to the Jew first." Yes, God had not
cut them off from the blessing, but they had cut themselves off. It was true, as
Isaiahhad said, "All the day long," etc. So the parables of Jesus (Matthew 21.,
22.). They might have been the chosenpeople for the glorious work of the
world's salvation;but the election was brokenby their unbelief. So, then,
though God might surely choose orlay aside instruments as he would, in the
carrying on of his work, he did not actwithout reason. It was because the
Jews, being exalted to heaven, castthemselves down to hell, that they might
not be the heralds of his grace. Theywould not receive it; therefore they could
not show it forth. - T.F.L.
Biblical Illustrator
With the heart man believeth unto righteousness;and with the mouth
confessionis made unto salvation.
Romans 10:10

Observe the harmonious relation between
J. Lyth, D.D.
1. The heart and the mouth.
2. Faith and confession.
3. Righteousnessandsalvation.
(J. Lyth, D.D.)
Faith, and the confessionoffaith
J. C. Pilkington, M.A.
1. It was a saying of Dr. Johnson, that "classicalquotationwas the parole of
literary men," and we can understand how a sympathy similar to that existing
among scholars wouldobtain betweenPaul and the Jews to whom he wrote,
and they found him adapting the words of the law in his exposition of the
gospel. A comparisonof vers. 6-8 with Deuteronomy30:11-14 will show
clearly that they are adapted rather than quoted.
2. In ver. 9, confessioncomesbefore believing, there being a play upon the
words quoted in ver. 8; but in ver. 10 we have, more logically, belief coming
before confession.
I. "WITH THE HEART MAN BELIEVETH UNTO RIGHTEOUSNESS."
1. Nature of evangelicalfaith.(1)It is not a mere intellectual faith, as when
men believe in CaesarorNapoleon, forthis the devils have when they "believe
and tremble " (James 2:19).(2)In belief of the heart, the mind as well as the
affections is implied, for the heart, in scriptural language, is said to reason
(Mark 2:6), to meditate (Luke 3:15), and to understand (Matthew 13:15).
2. This faith is to be in the resurrectionof Christ.(1) Now by this the Divinity
of Christ's teaching was demonstrated (chap.1:4).(2)Again, Christ was the
"outshining of the Father's glory, and the express Image of His person"
(Hebrews 1:3). In Him we see incarnate the Divine perfections.(3)True faith,

therefore, in the resurrectionof Christ implies a belief in the whole
mediatorial scheme, and such a realising sense of God as will lead to holy
service.
3. Hence it is a belief "unto righteousness;" i.e.,(1)The forensic righteousness
by which the objective difficulty to man's approachto his heavenly Father
was takenaway(context and Romans 3:22).(2) And also the righteousness
wrought in us (subjective) as we imitate Christ's holy life (1 John 2:29; 1 John
3:7, 10).(3)Justificationby faith is "the article of a standing or falling
Church," but the faith that justifies is the "faith which workethby love"
(Galatians 5:6).
II. "WITH THE MOUTH CONFESSION IS MADE UNTO SALVATION."
1. This has been supposed to have reference to the primitive confessionof
faith in baptism. If so, the text will correspondto Mark 16:16.
2. We may, consistentlywith what has been said under
I. 3, take the "confession"to stand for practicalChristianity, since confessing
Christ with the mouth is but one of the "works"wroughtby loving faith.(1)
There is a confessionwith the mouth to which God calls us. If our hearts be
full of Christ, we must needs confess Him (Matthew 12:34;Matthew 10:32;
see also John12:42 and 1 John 4:15).(2)But "the Word is nigh us, that we
may do it" (Deuteronomy 30:14).(a)The man of the world finds it hard to
understand how professing Christians can believe while their actions remain
unaffected by their belief. In commerce, a belief in the dishonestyof any one
with whom he has to do, leads him to guard and protect himself against
possible wrong. The mariner, again, whose charts disclose rocksandshoals,
keeps his ship at a safe distance from them — he makes use of his
knowledge.(b)But the true Christian must act. His faith brings before him the
"things unseen" (Hebrews 11:1), and he no longerwalks under the influence
of the things of sight, like the children of this world (2 Corinthians 5:7). As
spiritual health increases, oldways of sin are thrown off, the heart is cleansed
and purified, and the man's daily life has a heavenly fragrance which blesses
his fellow-men. Conclusion:The secretofmen's unbelief lies for the most part,
not in the mind, but in the affections. Theycannot bring themselves to forsake

their worldliness and sin, and therefore come to the considerationof the
gospelmessage,if they considerit at all, with prejudiced minds.
(J. C. Pilkington, M.A.)
Faith and confessionthe subjective condition of salvatio
W. Tyson.
n: —
I. "WITH THE HEART MAN BELIEVETH UNTO RIGHTEOUSNESS."
1. Beliefand faith are one. In respectto mundane matters, we receive the
testimony of men; while in the matters pertaining to the unseen world, we
receive the testimony of God. Faith in man sustains the whole fabric of our
secularand scientific knowledge,and faith in God is the support of our
spiritual and religious knowledge. If, in order to secure the salvationof our
souls, we must have the latter faith, even so, in order to the preservationand
comfort of our bodies, we must have the former. "Without faith it is
impossible to please God";and without faith, belief, it is impossible to enjoy
the advantages ofcivilised life. And whether it has respectto man or God,
faith is belief in testimony (1 John 5:9-11).
2. The apostle clearly intends by "the heart" the inner, as contrastedwith the
external man; and not the emotional, as opposedto the intelligent man. For
the contrastis not betweenheart and head, but betweenheart and mouth. The
sacredauthors often spoke ofbodily organs as if they projected mental values
into them. With them the "heart" did not speciallydenote the affections as
distinguished from the understanding (Deuteronomy 29:4; 1 Kings 3:9, 12;
Mark 7:21; Mark 2:6; Acts 11:23; Proverbs 16:21). The heart stood for the
very centre of the person, where thought had its fountain, intelligence its post
of observation, and the stores of knowledge andexperience were treasured up.
3. The testimony to be believed is here spokenof as a "report";i.e., the thing
announced by the witnessesand heard by those to whom it was spoken. It was
a report concerning the Saviour, and being given by competent and faithful

witnesses,and confirmed by the attesting sealof God, there was no need for
any man to go out of or beyond himself for Christ. Forthe word was nigh
him.
4. But why speciallybelieve that God hath raisedChrist from the dead?
Becausethe testimony is that He died for our sins, and His resurrection is the
proof that the sin is purged; for our Substitute has been dischargedand
restoredto deathless life. Therefore a sure belief that God hath raised Him
from the dead carries with it a sure belief that our everlasting life is made
certain.
5. But though faith, consideredin itself, is simply belief in testimony, it
nevertheless serves to awakenvarious emotions of the heart in accordance
with the characterofthe testimony believed, and the kind and amount of
personalinterest involved. If we have no conscious interestin that which is the
subject of testimony, then no emotion will result from its belief. But if we
have, then the belief will give rise to joy or sorrow, hope or fear, triumph or
dread, as the case may be. Tidings come of a terrible hurricane in the mid-
Atlantic, in which numbers of ships have foundered, and belief of the tidings
instantly fills many a hitherto bright and happy home with the gloomof
despair and death. But let them presently have the assurance thatthe
particular ships which contained their hopes have escapedand have safely
arrived in port, and, believing this, how instantly they find their sorrow and
despair give place to gratitude and joy! And here is a poor guilty wanderer,
who has long and grievously offended againsthis heavenly Father. He has
come to realise the fearfulness of his danger. Can any one wonder that he
should "roar" because ofthe disquietude of his spirit? But let him now hear
and believe that "Christ Jesus came into the world to save sinners," and that
"whosoeverbelievethin Him shall not perish, but have everlasting life," and
of what a change from the terrors of despairto the joy of salvationis he at
once conscious!
II. "WITH THE MOUTH CONFESSION IS MADE UNTO SALVATION."
1. The "salvation" spokenofis not already attained, but one for which, or in
order to which, confessionis made. It is therefore something which is yet

future. Though a Christian man is savedhere and now, yet this present
salvationis but a thing begun, not completed (1 Corinthians 15:2; Philippians
2:12; 1 Thessalonians5:8; Romans 8:24; Hebrews 1:14; Romans 13:11; 1
Peter1:5; Hebrews 9:28).
2. Now it is in respectto this continued and ultimately completedredemption
that confessionis made with the mouth unto salvation. "The righteousness
obtained by faith would, forsooth, fall to the ground again, and would not be
attended by salvation, if faith had not the vital force to produce confessionof
the mouth, which speaks outof the fulness of the heart." For the confession
indicated is not that merely of the lip, but true and bold acknowledgmentof
Christ both in deed and word, Jesus Christ "before Pontius Pilate witnesseds
goodconfession"(1 Timothy 6:13) — one that costHim His life; and any
union with Him which has not in it the spirit of devoted loyalty to Him, even
unto death, if needful, is vain (Matthew 10:28-33;Revelation21:8; Hebrews
11:33).
(W. Tyson.)
Believing with the heart
C. H. Spurgeon.
I. THE OBJECTOF FAITH (ver. 9). There are many who for many a weary
month question whether they have the right sort of faith; whereas theywould
do better if they lookedto see whethertheir faith rested upon a right
foundation. Now, soul-saving faith rests upon Christ —
1. As incarnate.
2. In His life. Faith perceives that He is perfectin obedience, sanctifiedwholly
to His work, and although "tempted in all points like as we are, yet without
sin."
3. But chiefly in His death. Faith hears the expiring sin-bearer cry with a loud
voice, "It is finished," and adds a glad Amen, "It is finished! "

4. In His resurrection. Inasmuch as Christ was put into the prison of the tomb
as a hostage and bail for His people, faith knows that He never could have
come out againif God had not been completely satisfiedwith His
substitutionary work. "He ne'er had been at freedom set." Faith, therefore,
perceives that if Christ is risen the soul is justified.
5. In His ascension. Faithbeholds Him in His sessionat the right hand of God,
sees Him pleading as the greatHigh Priest, and expecting until His enemies
are made His footstool. Mark, not so much as a hair's breadth of faith's
foundation is to be found out of Christ. Faith does not build on its own
experience, on any knowledge which it has obtained by research, oron merit
which it fancies it has procured by long and ardent service.
II. THE NATURE OF FAITH. "With the heart man believeth."
1. We generally attribute the act of faith to the mind, but our text makes it to
be a work of the affections.(1)In order merely to state that faith must be
sincere we must heartily believe it. It must not be a notional faith which a man
possesses,becausehis mother was of the same persuasion, or because he
would be singular if he were to be an infidel.(2) To make a distinction between
doctrinal faith and the faith which accepts Christ. I know scores who are well
read in divinity, who are orthodox to the last turn of the scale, andwho fight
like tigers for but one hair of the head of a creed, and yet, they will never be
savedby their faith, because it is merely a belief of certainabstract
propositions which never affectedtheir nature.
2. What is this believing with the heart?(1)The first work of the Holy Spirit in
man is not to teachhim doctrines, but to make him feela great hungering and
thirsting after a something, he scarcelyknows what. His heart, like the needle,
touched with the magnet, cannot rest, because it has not found its pole. Now,
when Christ is setforth as a complete Saviour, able to give salvation now, then
the heart says, "Why, that is just what I have been wanting." Just as the
flowers which have been shut up all night, as soonas the sun is up, open their
cups as if they felt — "There!that is what we were wanting!" The heart
stretches out its arm to Christ, and Christ comes into that heart, and the heart
presses Him close to itself. Believing with the heart is the heart's own

conviction that Jesus Christ is just what it wants. Many of you have a true
faith in Christ and yet you have never read "Paley's Evidences,"nor"Butler's
Analogy." You hardly know upon what ground the Bible is acceptedas true,
and hence, cunning infidels give you a goodshaking when they get hold of you
upon that point. But there is one thing upon which you can never be shaken,
you feelthe gospelmust be true, because it just suits the wants of your heart.
If any man should say to you when you are thirsty, "Wateris not good," by a
process strongerthan logic, you could prove that wateris goodbecause it
quenches your thirst. When you are hungry, if a philosopher should say to
you, "You do not understand the ground upon which bread nourishes the
human frame," you would say, "One thing I know, bread is goodto eatif I am
hungry, and I will show you." So the believing heart is hungry, therefore feeds
upon Jesus;is thirsty, therefore drinks the living water.(2)Again, is it not
man's heart which is led to perceive the difficulty of reconciling the Divine
attributes? Do you not remember when your heart said, "God is just; it is
right He should be. Yet I know He is merciful, but I cannot understand how
He can be both, for if He is just, He has swornto punish, and if He is gracious,
He will forgive." You came up to the sanctuary when your heart was thus
perplexed, but you heard the preacher show clearlythat Christ became the
substitute for man, you understood how God had all His justice satisfied in the
death of His beloved Son, and your heart said, "There, this is the very answer
I have been wanting." Now, "I see how righteousness and peace have kissed
eachother." Oh! the joy and gladness with which your heart laid hold upon a
crucified Redeemer, saying, "It is enough, my trouble is removed."(3)
Believing with the heart implies a love to the plan of salvation. As you are
thinking it over, something whispers, Why, such a plan as that must be true."
Then, the sweetpromise flashes acrossyour mind, "Whosoeverbelievethon
Him shall not be ashamed";and your heart says, "Then, I will believe on
Him; that plan so magnificent in its liberality is worthy of my loving
acceptance."
3. What is true of us when we commence our spiritual careeris true all our
lives long. Soul-saving faith is always the belief of the heart. I think I see some
grey-headedman rise up and say, "In my young days I gave my heart to
Christ, and I had a peace and joy such as I had never knownbefore. Since

that time, this brow has been furrowed with many cares, but the Lord has
been my heart's stay and confidence. When trouble has come in upon me, I
have been able to sustain it.
4. This is the right way to believe in Jesus, becausethis is the wayin which you
can believe in Him when you come to die. You have heard of the renowned
bishop on his dying bed. His friends saidto him, "Do not you know us?"
There was a shake of the head. Next, the children beg him to remember them.
But he shakes his head. Last, came his wife, and he had forgottenher. At last,
one said in his ear, "Do you know Jesus?" The response wasinstantaneous.
"Know Him?" said he, "yes, He is all my salvation and all my desire."
Though the heart may know the wife and the child, yet never can the heart
know the dearestearthly object as it knows Christ. He that believeth with his
heart hath Christ in him, not on him, the hope of glory.
5. It is a very blessedthing that "with the heart man believeth"; because some
of you might say, "I have not head enoughto be a Christian." Even fools may
still believe. "The wayfaring man, though a fool, shall not err therein."
III. THE RESULT OF FAITH. "Unto righteousness."The man who believes
in Christ is righteous;he is righteous at once, in a moment; he is righteous in
the germ.
(C. H. Spurgeon.)
Believing with the heart
J. Calvin.
The seatof faith, it deserves to be observed, is not in the brain, but the heart;
not that I wish to enter into any dispute concerning the part of the body which
is the seatof faith, but since the word "heart" generallymeans a serious,
sincere, ardent affection, I am desirous to show the confidence of faith to be a
firm, efficacious,and operative principle in all the emotions and feelings of the
soul, not a mere naked notion of the head.
(J. Calvin.)

Heart judgment
H. W. Beecher.
1. The popular impression is that argument produces belief, and that no justly
founded belief can be entertained unless the man has had clearintellectual
reasons forthat belief.
2. Life contradicts this view by the wholesale.Menbelieve thousands of things
of which they have had no demonstration, and there are multitudes of things
which men can demonstrate that they do not believe. What is evidence? It is
that which satisfies intellect, conscience,taste, and the emotions. Some men
want evidence that touches the intellect; some evidence that touches the
imagination; some evidence that touches the taste;some evidence that strikes
the moral sense. The evidence that convinces one man has no effectupon
another.
3. Now, in regardto evidence, belief has a wide range. In things material, a
man believes upon sense-evidence. Butin regardto scientific things, there are
no evidences that are less reliable than the obvious operations of what are
calledthe five senses. ThatHuxley and Tyndall will tell you. Here a trained
intellect is the masterof evidence. An impassionedinvestigatoris carried
away. Men insist upon it that you must discharge all feeling, lay aside all pre-
conceivednotions, and come with your mind as transparent as crystalto the
investigation.
4. But the range of truth that is thus brought within the scope ofour
investigationis relatively small. The truths that work to manhood, to
character, and conduct, are innumerable and immensely more important. The
greatbulk of the questions about which men are to believe or not have
reference to a kind of truth that you cannever judge by pure cold intellect. All
socialand moral truths depend upon the affections. A man who carries a
purely mathematicalmind to the reading of Milton is a fool. A man who
should read Tennysonas a microscopistwould examine an insect, how
preposterous his conduct would be! In the largestdepartment, then, belief

depends upon the feelings. I do not mean that it excludes the intellect, but that
the investigating intellect is obliged to be in harmony with the feelings that
dominate the department where the truth lies. Truths of beauty — and that
takes in the whole realm of art — cannotbe conceivedofby a purely
speculative intellect. The intellect must be struck through and through with
the elements of the beautiful in order to appreciate it. There is a great dealof
mathematics in the science ofmusic; yet music itself cannotbe appreciated by
the mere man of science withoutthe sense orfaculty of music in him.
5. The great religious truths which determine conduct and charactercannot
be understood except through the state of the heart. The baseranimal
passions indulged in so cloud the moral feeling and the intellect as to preclude
the truth and investigationof it. The natural man cannot discern the things of
the Spirit. A man in a rage cannotunderstand the emotions of peace. A man
that is grasping and unfair is not in a state to considerjustice and equity. How
can a man who is puffed up with self-conceithave any adequate comparison
within himself of his moral states? Selfishnessso distorts and disturbs the
light of the reasonthat it cannot form a just judgment of truths nor
understand them even when they are expounded by others. Recently, at
Cornell University, a professorsaid, "I hope they will never establish an
observatoryhere." "Why?" "Becausethe locality is utterly unfit for celestial
observations. Cayuga Lake everynight fills the atmosphere with so much
vapour that it is not until late in the day that you can geta clear view of the
sky, and hardly three nights in the whole year have been fit for a critical
observationof the heavens." The clouds that go up around the human
observatoryprevent men from seeing clearly. They cannotmake observations
of celestialthings.
6. Notice how careful men are in forming their beliefs on scientific subjects.
Although the truths of science are material, largely, yet men feel the necessity
of goodhealth, of a cleareye, and of all conditions which render them secure
from various adverse interruptions. So far is this carriedthat men do not
trust themselves;there is what is calleda "personalequation" among them.
When a star in transit passes a given line, and a man records the time exactly
of its striking the line, it will happen that a dull brain did not see it for a
measurable period of time after a sensitive and quick brain; and the

astronomerhas a personalequation of his own peculiarities of quickness or
slowness, according to rules that have been established, so that in making the
additions or subtractions, he always takes it into accountas a part of his
calculations. This is for the sake ofphysical observations. Whoeverthought of
making a personalequation in the judgment of men on greatmoral questions?
Look at the way in which a judge feels himself bound to come to the
considerationof facts, law, and reasoning. If he is a naturally obstinate man,
and has the shadow of a previous idea in the case, it will take twice as much
evidence and coercive logic to dislodge him from his prejudices. An
honourable man would refuse to sit on any case in which he was conscious
that he had a foregoing disqualification. Now, see how in regard to justice,
science, andevery department, men are consciousofthe disturbing forces felt
in one way or another; and see how they prepare themselves to arrive at right
judgments and to correctthem as much as possible by review and
restatement. But compare the way in which men approachthese tremendous
themes of religion and sit in judgment upon Divine equity, and upon questions
of right and questions of duty. See how young men, being somewhatunsettled
from their old foundations, plunge into unbelief. They read their evidence in
the newspaper, going from their house to their business. "Oh, I have read on
that subject; I know all about it." How little have men read, how little have
they pondered, how little have they ever had the slightestidea that their
judgments have been influenced by their dispositions, by their conduct, by
their wishes and longings, by their self-indulgence — how little have they
come to form a judgment againstthe pulling-down influences that act upon
them!
7. Now, it is often the case that a true-hearted, simple-minded man, believing
the gospels withouta particle of intellectual evidence, but with a hungry heart
and with a real love of things that are spiritual, is led to believe, I had almost
said, without the operationof his reasonat all. He is not able to give a reason
for the faith that is in him any more than an artist is able to give the reason
why he puts in a bit of red there, exceptthat his eye was hungry for it. It is
possible for a man pure in heart to come to a just conclusionin regard to
mighty truths, that involve time and eternity, in such a way that he will be the
laughing stock and the derision of eminent philosophers, or even eminent

theologians. Butsuch simple men believe with their heart. The temperature of
the heart was such that it inclined them to acceptthese things, and, accepting
them, they believed in God and felt good.
8. See how this is the doctrine of the Bible. Take, e.g., John1:1-5, "The light
shineth in darkness;and the darkness comprehendedit not." Turn to John
1:20-25. Our Saviour bears testimony againand againin St. John's Gospel,
which records His controversies withthe conceited, scholarlymen of the
temple, when He declaredto them that He made known to them the invisible
truths of God, which ought to be appreciatedby moral sensibility, but that
they could not see them, and even denied them, on accountof the condition of
their hearts. This is the Scripture testimony, and it corroborates the
experience of men. In secularlife men have come to understand that they
must prepare themselves before they come to a judgment or appreciate a
thing accurately. But in religion men are still asking for intellectualproof that
shall come like a mathematicaldemonstration. They are believing this and
disbelieving that, on evidence which does not belong to the subject at all.
"Blessedare the pure in heart; they shall see God." Menof distempered
heart, unclean and impure, shall never see Him. Beware, then, of the
disturbance of your own hearts. Beware ofall those judgments that are
merely abstract, or factual, as in science. Acceptthose judgments that come to
you from the heart, and report themselves to you irresistibly as true,
springing from the highest moral conditions, from conscience,reason, hope,
faith, love.
(H. W. Beecher.)
Beliefof the heart necessaryfor righteousness
W. G. Horder.
Since the end of religion is obedience, the heart is wanted. To know what we
ought to do and to do it are two very different things. For the first: perhaps,
the mind is adequate;for the secondwe have need of the heart. "I see the
better and I take the worse way," saidone of the ancients. Why? Because

there was no force strong enough to impel him to the better way. This is what
we all want. What the philosophers call the dynamic force — to constrainus
to obey what we see we should. Mostof us have gotknowledge enoughof the
right way; what we lack is the impulse to walk therein. The body is like a
delicate piece of machinery workedby the heart, which sends the blood
pulsating through every vein and artery. Without that all would be in vain.
What the heart is to the body the emotions are to the soul — the impelling
force. But, it may be said, the heart is, of all parts of our complex nature, the
leastunder our control. Faith springs up spontaneously, or not at all. To bid
men believe or love is a waste ofbreath. Godtherefore makes Himself visible
in His Son Jesus Christ, and when thus we really see Him, faith must spring
up in our hearts, as surely as admiration does in the heart of a beholder of a
glowing sunset, or the hearerof noble music, or the spectatorofsome heroic
deed. A child is sinking in a stream; you see a man at the risk of his life leap in
to save the precious life. It needs no command to make your heart glow with
gratitude to such a deliverer. It leaps up at the sight. To look at Jesus Christ
touches the heart so that it is constrainedby the love of Christ, so as to live,
not for itself but for Him.
(W. G. Horder.)
The faith of the heart
Handbook to Scripture Doctrines.
We remember to have heard a preacherdescribe this actof faith as follows:
— "Look at that drowning man, hurried down the streamby the furious
torrent with which he is convulsively struggling. His looks and cries bespeak
the agonyhe feels. By and by his attention is directed to a life preserver, which
his friends are placing in the most favourable position possible. He at once
sees that if he is savedat all, it must be by that instrument; and here is the
exercise ofhis understanding. But it is very questionable whether he shall be
able to reachit. The current seems to carry him in anotherdirection; yet there
is hope; it is taking another turn. He is gradually approaching the instrument
of his safety;and now there is hope, mingled with his agony; he comes nearer

and nearer: his friends cry 'courage,'and see with what energyhe seizes the
preserverof his life. There was heart in that grasp. But not more so than when
the poor trembling sinner lays hold of Christ. He is pointed to the Cross, but
the current of his feelings drives him past it. He weeps and mourns, he groans
and prays; his friends reasonand encourage;the spirit operates;hope springs
up; immediately the direction of the stream is changed; he gets nearerevery
moment; he looks, weeps, cries,'Save, for Thy name's sake';and in an agony
— with all his heart — and with all the affections and powers of his soul, he
grasps the Saviour."
(Handbook to Scripture Doctrines.)
Faith and righteousness
H. Melvill, B.D.
Look at certain doctrines, and see whatthey must produce when believed with
the heart. It is a portion of Scripture revelation that Godis omniscientand
omnipotent, that He is ever at hand, to note down human actions, and register
them for judgment. Can this really be believed, and yet the believerfail to be
intensely earnestto approve himself in God's sight? Rather, will not his faith
produce a holy reverence of the Almighty, and make him walk circumspectly,
because walking side by side with his Makerand his Judge? The Bible tells
him, moreover, of an amazing scheme of rescue planned and executedby God
on behalf of himself and his fellow-men. It sets Godbefore Him as giving His
own Son, and that Son as giving Himself to ignominy and shame that pardon
might be placedwithin reachof the sinful. Can this be believed, and yet the
believer not glow with intense love towards so gracious a God; yea, and
towards his fellow-men, seeing that they are objects of the same mercy, and
therefore equally precious in the sight of the Creator? But yet further. Along
with the revelationof this scheme of mercy the Bible sets forth conditions
apart from which we can have no share in the blessings of Christ's death,
imposing duties on the performance of which our future portion is made to
depend, and annexing threatenings and promises just as though we were to be
judged by our works irrespective ofthe blood of the Redeemer. It tells us of

heaven; it tells us of hell; and, dealing with us as with accountable creatures,it
conjures us by the joys of the one state and the terrors of the other to "live
soberly, righteously, and godly in the world." Now tell me who believes this?
The man who lives as though there were no heaven, or no hell, doing the very
things, obeying the very passions, neglecting the very duties, which are
forbidden or commanded, to all who would escape wrathand find mercy
hereafter? Impossible. These things cannot be believed by the sensualman,
the covetous, the proud, or the ambitious. Faith in these things must lead to
effort, to obedience, to self-denial.
(H. Melvill, B.D.)
Confessionoffaith
W. W. Wythe.
I. THE DIVINE ORDER OF SALVATION.
1. Faith.
2. Confession.
II. THE RESULT OF THIS ORDER.
1. Righteousness.
2. Salvation.
III. INFERENCES.
1. These requisites are a matter of present duty.
2. Unbelief and silence are sinful.
(W. W. Wythe.)
Confessionwith the mouth

C. H. Spurgeon.
1. There must be no confessionwhere there is not a believing. To profess what
you have not, is to make yourself a deceptive trader, who pretends to be
carrying on a very large business, while he has no stock and no capital. To
make a profession, without having a possession, is to be a cloud without rain
— a river-bed without water, a mere play-actor, a rotten tree, greenon the
outside, but inwardly, as Bunyan puts it, "only fit to be tinder for the devil's
tinder-box."
2. True faith, however, produces works;and, among the rest, confessionof
Christ. Faith, without works, is a dead root., yielding no fruit; a well filled
with deadly vapour; a tree twice dead, plucked up by the roots, like some of
those forestmonsters which block up the navigation of the Mississippi, upon
which many a goodlyvesselhas been wrecked. As you are to flee from
professionwithout faith, so equally flee from a faith which does not bring
forth a goodprofession.
I. TO CONFESSCHRIST WITH THE MOUTH EMBRACES THE WHOLE
LIFE-WORK OF THE CHRISTIAN. It consists in —
1. Uniting in acts of public worship. As soonalmost as the two distinct seeds of
the womanand of the serpent were discernible, "Then beganmen to call upon
the name of the Lord," while those who feared not God went awayto their
various occupations. WhenJeroboamsetup the calves at Bethel, the act of
standing with the multitude around the courts of the temple was a distinct
confessionofallegiance to Jehovah. In the apostolic times, those who believed
were constantin the apostle's doctrine, and in breaking of bread, and in
prayer. In the early Christian days, you may see a picture something like this:
There is a low arch, like the opening of a sewer. Yonder comes a maiden, who
stoops beneathand emerges into one of the catacombs ofRome. A torch
renders darkness visible, and some watchful brother observes her; asks for
her pass-word. Her being there proves her a Christian. She would not have
been there to worship God among those pariahs of societyif she had not loved
the Lord. Very much so was it in later times. When the Lollard preachedto
the handful in some remote farmhouse, with a watcheroutside; or in the days

of the Covenant, while the dragoons ofClaver-house were scenting out their
prey, you might be clearthat they were for the Lord of Hosts, who met at
peril of their lives. To-day it is so to very few. There are some, perhaps, whose
husband's lastwords were, "If you go to church you will never enter my house
again";but it is not so with nine hundred and ninety-nine out of a thousand.
We mingle togethersaint and sinner. And if this were the only profession, it
would not fulfil the intention of my text. In persecuting times it would; but
now it is little or no confessionto most of us to sit comfortably in our seats and
listen to the preacher, and then go our way.
2. A dutiful attention to those two ordinances which are intended by Christ to
be the distinctive badge of believers. Under the old Mosaic dispensation,
ordinances were only for Israelites. And under the Christian dispensation
there are no ordinances for aliens. The Ethiopian travelled all the way from
the realm of Candace, in order that he might be present at the distinctive
worship of the Jew. You remember how carefully the heads of the Jewish
houses were that they and all their children were presentat the passover.(1)
Baptism is the mark of distinction betweenthe Church and the world. It is the
crossing ofthe Rubicon.(2)The Lord's Supper sets forth the distinction of the
believer from the world in his life and that by which his life is nourished.(3)
Both these ordinances bring a cross with them to some degree, especiallythe
first.
3. An associationwith the Lord's people. It was so in the olden times. Moses
may, if he wilts, live in the court of Pharaoh, but he counts the reproachof
Christ greaterriches than the treasures of Egypt. What a touching illustration
of this point we have in Ruth 1:16, 17. We find in the early Church, that as
soonas a man became a Christian, he went to his own company. Paul was not
content with being baptized; and whereverthere were people of God, they
were always formed into a Church. Those who speak lightly of Church
fellowship do mischief. Suppose, insteadof the compactphalanx of this one
Church, we were broken into individual Christians, some of the warmest-
hearted among you would grow cold; the little ones among us would be
subjectedto false doctrine; while even the strongesthere would feel it to be a
most solemn bereavement.

4. The taking up of the cross in the family. It may be you are the first one
converted. You pray, and there is a ringing laugh within the walls. Persevere!
for now it is that you are to make confessionunto salvation. Your faith cannot
save you unless you say, "I cannot love father or mother more than Christ."
This is hard; but remember the example of your Lord, for whom you do it.
5. Bearing witness in time of temptation. Young Joseph's answerwas, "How
can I do this greatwickedness, andsin againstGod?" The case ofNehemiah is
equally to the point. "Can such a man as I flee?" Christian, some dirty trick
in business comes in your way. Now, play the man, and say, "I would rather
starve than do it." On a Sabbath morning, when you are invited to waste its
holy hours, say, "No, I am a Christian."
6. Testifying whenever we are calledinto trial for Christ's sake. Remember
the three Hebrew children, Daniel, Peter, and John. I have noticed that
whenevermen are likely to lose anything for Christ, that the most timid
generallycome out at that time. You do not hear of Josephof Arimathaea
while Jesus lives. But when Christ's body is on the Cross he begs His body.
And who shall help to wrap Him in spices? Why, Nicodemus, that came to
Jesus Christ by night. The stag flies before the hounds, but when it comes to
bay, fights with the bravery of desperation. Erasmus said he was not made of
the right stuff to be a martyr. So the papists picture him as hanging
somewhere betweenheavenand hell. He had knowledge ofthe truth, but he
had not the courage to avow it; while Luther smote the triple crownupon the
Pope's brow. "If the Lord be God, follow Him,"etc.
7. The going out of one's way at times to bear testimony. "Who is on the
Lord's side? let him come unto me." Every now and then we shall not be able
to confess Christ, unless we do something that shall seemharsh and strange.
Surely, God's Elijahs cannot be silent while thousands of Baal's priests are
kindling their fires. We shall find it needful to intrude upon the dainties of
etiquette, and, like the prophet who came to Bethel, we shall have to cry
againstaltars at which others pay their vows.
8. The using of our position as a method of confession. Joshua is the head of a
household. tie uses that position: "As for me and my house, we will serve the

Lord." Let the family altar be reared. You have influence, perhaps, where you
can help Christ's Church. Esther came to the kingdom "for such a time as
this." Some of you are large employers, or members of Parliament. All that
influence is so much money given to you to put out to interest for your Lord.
9. Preaching. There are some of you who have ability to speak. You cantalk
upon politics and science;but if you love Jesus, are you going to give all your
attention to these inferior themes? You tell me you are nervous. Never mind.
If you break down half a dozen times, try again; you shall find your talents
increase. This confession, then, is a life-work. The Christian man is to be
something like a physician. There is a brass plate on his door and a big bell.
How else does he profess to be a physician? You do not see a box of lancets
hanging at his side, nor see him dress in a peculiar costume. His professionis
carried on by his practice. This is how a Christian's professionis to be carried
on. When we went to schoolwe drew houses, horses, andtrees, and used to
write "house" under the house, etc., for some persons might have thought the
horse was a house. So there are some people who need to weara label round
their necks to show they are Christians, or else we might mistake them for
sinners. Avoid that. Let your professionbe manifest by your practice.
II. DO NOT EXCUSE YOURSELF FROM THIS, FOR NO EXCUSE WILL
BE VALID. You will lose your business! Lose it, and gain your soul, and you
will be unfashionable! What is it to be fashionable? You will be despised by
those who love you! Do you love husband or wife more than Christ? If so, you
are not worthy of Him. But you are so timid! Mind you are not so timid as to
be lost at last, for the fearful and unbelieving shall have their portion in the
lake that burneth. In the silence of the sick or dying hour, no excuse, however
specious it may appear today, will answeryour conscience:and if so answer
your conscience, dependupon if it will not satisfyGod, Conclusion:
1. Rememberhow dishonourable it is to sayyou believe, and yet not to make
confession. Youare like a rat behind the wainscot, coming out just now and
then when nobody is looking, and then running behind again. What! is Christ
to be treatedas if His name were a thing to be avowedin holes and corners?
No, in the face of the sun let it be said, "I do love Jesus, who gave Himself for

me." He died in the face of the sun, with mockers round about Him; and with
mockers round about us let us declare our faith in Him.
2. How honourable will the confessionbe to you. If I had to join an army, and
found for my comrades the scrapings of the street, I do not think I should like
to be a soldier;but if I found my colonela greatconqueror, and that I had for
compeers men who had won renown, I should feel honoured by being allowed
to be a drummer-boy. So when I readthe list, and find Abraham, Isaac,
Jacob, Moses,David, Daniel, Isaac, Jesus ChristHimself, the apostles, Luther,
Calvin, etc., I count it an honour if my name shall be found written with
theirs, as the humblest soldier in the army.
3. I urge this upon you, because it will make you useful. A secretChristian is a
candle under a bushel, salt without savour.
4. Grace is sufficient. If grace put you upon a pinnacle of the temple, depend
upon it, grace will keepyou there.
5. The reward is splendid. "He that confessethMe before men, him will I
confess before My Fatherwhich is in heaven." There was once a prince who
journeyed into a distant part of the king's dominions, where he was little
known and cared for. The people said, "This is the heir; let us insult him."
Others saidhe was no heir at all. And they agreedto sethim in the pillory. As
he stood there they said, "Who dare acknowledge, andstand by him?" One
from the crowd, who said, "I dare!" they setside by side with the prince; and
when they threw their filth on or spoke hard words of the prince and him, he
stoodthere, smiling, and receivedit all. Years went by, the king came into
those dominions and subdued them; and there came a day of triumph. The
prince came to the gates, and the traitors all bound in chains stoodbefore him
trembling. He singledout from among the crowd one man only, and he said to
the traitors, "Know ye this man? He stoodwith me in that day when ye
treated me with scorn. He shall stand with me in the day of my glory. Come
up hither!" And the poor, despisedcitizen of that rebellious city rode through
the streets side by side with his king. This is the parable. Live it out!
(C. H. Spurgeon.)

ConfessionofChrist indispensable
A. Barnes, D.D.
It is sometimes said that piety should be retiring, and unseen. But why? There
is nothing of it in the Bible. Hypocrisy is rebuked; but I ask for a single
passagewhere the manifestationof pure religion is rebuked. "Let your light
shine before men," "He that is ashamed of me," etc. Religionis supposedto be
manifest, if it exists at all. It is to constitute the characterand to distinguish
the man. I point you to the example of Christ. Religionis everything in His
life. I point you to the example of Paul. You see nothing else in his life but his
religion. I point you to David, and Isaiah, and John, and the holy martyrs. The
men were modest men; but their religion was open and bold. And thus it is in
all the works and doings of God. Does the sun hide his noontide beams under
the plea that pure light should not be ostentatious? Is the moon — that, like
the Christian, shines by reflectedlight — or the stars ashamedto send their
rays on a darkened world? Light shines not indeed for display, but for use;
not for its own glory, but like the light that should radiate from the
Christian's life, to illustrate the glory of the greatCreator. The oceanthat He
has made is not ashamedto roll, the lightning of heavento play, the oak to
spread out its boughs, the flowerto bloom. The humblest violet is not ashamed
to exhibit its beauty, and display its Maker's praise. And if Christian light
does not shine forth in the life, we have the highest evidence that it has never
been enkindled in the bosom.
(A. Barnes, D.D.)
ConfessionofChrist indispensable
D. L. Moody.
During a series ofevangelistic servicesin Ireland a young man found peace
with God, but three nights after I found him againin the inquiry room.
"What's wrong?" I said. "I was too precipitate the other night; there is no

change in me." "No, sir, that is not the reason. You have not confessed
Christ." He almost jumped up in amazement. "How do you know? Who told
you?" "Nobody told me, or needed to tell me. When a man goes awaytrusting
one night, and comes back doubting the next, it is an infallible sign that he has
not confessedChrist." He then said, "You are quite right; I live alone with my
mother, who is a Christian. I thought as I walkedhome that I would tell her,
but my heart failed. I then said to myself, 'I'll tell her to-morrow morning,'
but the next day it seemedmore difficult instead of less, and it occurredto me
that she would say, 'Why did you not tell me last night?' Then the thought
arose, 'If you had found a five-pound note, you would have told her fast
enough. Yet here you have found Christ and eternal life, and you utter not a
sound: why it is all a delusion.' And I said to myself, 'I'm not savedat all. If I
had been, I could not have helped confessing it.'" I said, "Yes, my friend;
instead of the devil tempting you, you tempted the devil, and he began his old
game of making you distrust God's Word." He gave his heart anew to the
Saviour, and went away to tell his mother. Next night I found him in the
inquiry room, pointing a soul to Christ. I touched him in passing, and said,
"How is it with you now?" He lookedup with a bright smile, and said, "I told
my mother!"
(D. L. Moody.)
Necessityof confession
Lieutenant Watson, once a gay young aristocrat, was awakenedand converted
by means of a few earnestwords spokenby a brother officer(Captain
Hawtry), when he was preparing for a ball. Growing rapidly in grace, and
confessing Christfrom the first and constantly, he was soonled, while serving
in the Peninsula, under Wellington, to hold meetings in his own quarters for
the soldiers, who were spiritually in a very destitute condition. Many of these
were converted, but the officers generallymocked, calling Lieut. Watson
"Coachie," saying he drove the mail coachto heaven, and crying after him,
"Any room for passengersinside or outside to-night?" One officer, however,
Lieut. Whitley, a man of refined and scientific mind, behaved differently, and

although he reasonedwith Watson, he always behavedas a gentleman. The
result of quiet conversations wasthat he became seriouslyinterested in the
gospel. "One day," says Mr. Watson, "on his repeating the question, 'How am
I to get the Spirit?' I replied, 'The Lord said, "Ask, and ye shall receive."'He
said, 'I hope I have asked, thoughfeebly.' I remarked, 'Jesus saidagain, "If a
man will be My disciple, he must deny himself, and take up his cross, and
follow Me."''What did He mean by that?' he said. I told him, 'You can now
have a practicalproof. You know we have a public meeting. Will you take up
your cross and come to-night?' 'Anything but that,' he said. 'But you must
remember the words of Jesus,'I told him, '"Whosoevershallbe ashamedof
Me and My doctrine in this sinful generation, of him will I be ashamedwhen I
come in My glory."''Oh,' he exclaimed, 'I will go.' And he went under great
exercise ofmind." Of course the going was greatly blessedto him, and soon
after "the Lord filled him with joy and peace in believing. He now became
most valiant for the truth, and ceasednot, wherever he was, to speak of
Jesus."
Powerof confession
In relating his experience during the PeninsularWar, Captain Watsonsays,
"I was nominated to sit on a garrisoncourt-martial. A number of officers of
different ranks and regiments were present on the occasion, andbefore the
proceedings commenced, some ofthem indulged in loose and sceptical
observations. 'Alas,'thought I, 'here are many not ashamedto speak openly
for their masterand shall I hold my peace and refrain when the honour and
cause ofHim who has had mercy on me are calledin question?' I lookedfor
wisdom and assistance fromon high, and I was enabled to speak for a quarter
of an hour in a way that astonishedmy hearers and myself. The Lord was
pleasedto give what I said a favourable reception, and not another improper
word was uttered by them during my stay in that room."

COMMENTARIES
Ellicott's Commentary for English Readers
(12) Forthe 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. Ephesians 4:5.)
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 expectationof our all
from him. It was necessarythat the gospelshould be preachedto 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 gospelis 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, andstrength of faith is by hearing.
But it is only hearing the word, as the word of God that will strengthen faith.
Barnes'Notes on the Bible
For there is no difference - In the previous verse Paul had quoted a passage
from Isaiah 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 expresslydeclaring that there is no difference
betweenthe Jew and the Greek. This doctrine it was one main designof the
Epistle to establish, and it is fully proved in the course of the argument in

Romans 1-4. See particularly Romans 3:26-30. When the apostle says there is
no difference betweenthem, he means in regardto the subject under
discussion. In many respects there might be a difference;but not in the wayof
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 regardto
justification before God.
The Jew - That portion of mankind which professedto yield obedience to the
Law of Moses.
The Greek - Literally, those who dwelt in Greece, orthose who spoke the
Greek language. As the Jews, however, were acquaintedchiefly with the
Greeks, andknew 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, especiallyin a scheme
of religion that was to be preached to all people. It was very offensive to the
Jews, who had always regardedthemselves as a especiallyfavored 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 chosenpeople of
God. The apostles, therefore, were atgreatpains fully to establishit; see Acts
10:9; Galatians 3:28.
For the same Lord overall ... - For there is the same Lord of all; that is, the
Jews and Gentiles have one common Lord; compare Romans 3:29-30. The
same God had formed them, and ruled them; and God now opened the same
path to life. See this fully presentedin Paul's address to the people of Athens,
in Acts 17:26-30;see also 1 Timothy 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 exposedto wrath; so it was reasonable that there

should be the same wayof 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 personaluse. It is commonly applied to wealth. But applied to God,
it means that he abounds in mercy or goodness towardothers. Thus,
Ephesians 2:4, "God, who is rich in mercy," etc.; 1 Timothy 6:17-18, "charge
them that are rich in this world ...that they be rich in goodworks." James2:5,
"Godhath chosenthe poor ...rich in faith;" that is, abounding in faith and
goodworks, etc. Thus, God is said to be rich toward all, as he abounds in
mercy and goodness towardthem in the plan of salvation.
That call upon him - This expressionmeans properly to supplicate, to invoke,
as in prayer. As prayer constitutes no small part of religion; and as it is a
distinguishing characteristic ofthose who are true Christians (Acts 11:11,
"Beholdhe prayeth;") to call on the name of the Lord is put for religion itself,
and is descriptive of acts of devotion toward God; 1 Peter1:17, "And if ye call
on the Father, etc.;" 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, "Thenbegan men to
call on the name of the Lord."
Jamieson-Fausset-BrownBible Commentary
12. For there is no difference—or"distinction"
betweenJew 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 usualstyle 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 callupon 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).

Matthew Poole's Commentary
For there is no difference betweenthe Jew and the Greek:he gives a reason
for that universal term, whosoever, whichhe had added in the precedent
verse, and is not found in Isaiah, as was noted before, in Romans 9:33.
The same Lord over all; these words are a reasonwhy there is no difference
now betweenJew and Greek. This title is to be referred more especiallyto
Jesus Christ, who was calledLord, Romans 10:9, and is called:
Lord of all, Acts 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 callupon him in
faith.
Gill's Exposition of the Entire Bible
For there is no difference betweenthe Jew and the Greek,.... Some reasons are
here assigned, confirming the apostle's sense ofthe prophet's words, that
everyone that believes in Christ shall be saved; for there is no distinction of
nations, no superiority on accountof 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, andall
standing in need of the righteousness ofChrist, and salvationby him; to which
is added anotherreason,

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 electof 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 encouragementto 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, andcall upon him
with faith and fervency. Such as these are here designed, and not all that
make mention of his name, or are calledby 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 ofgrace upon him; hence this passage is no
inconsiderable proof of his proper deity.
Geneva Study Bible
For there is no difference betweenthe Jew and the Greek:for the same Lord
over all is rich unto all that call upon him.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Romans 10:12. Elucidation of πᾶς.
οὐ γάρ ἐστι διαστ. ʼΙουδ. τε καὶ Ἕλλ.] in respect, namely, to the bestowalof
blessing on the believing, Romans 10:11. Comp. Romans 3:22.

For the Lord of all is one and the same. This κύριος is Christ (Origen,
Chrysostom, Calovius, Wolf, Bengel, Böhme, Tholuck, Flatt, Rückert, de
Wette, Fritzsche, Philippi, Hofmann, and severalothers), the αὐτός of
Romans 10:11, and the κύριος of Romans 10:13, who is necessarilyidentical
with this αὐτός. Were Godintended (Theodoret, Theophylact, Grotius, and
many, including Ammon, Reiche, Köllner, Ewald, Umbreit, van Hengel,
Krummacher), it would in fact be necessaryfirst to suggestthe Christian
characterof the demonstration (as Olshausen:“God in Christ”).
κύριος-g0-πάντων-g0-]comp. Php 2:11; Acts 10:36; Romans 14:9.
πλουτῶν] comp. Ephesians 3:8 : “Quem nulla quamvis magna credentium
multitudo exhaurire potest,” Bengel. In what He was rich, the Christian
consciousnessunderstoodof itself; it is contained also in the previous
καταισχυνθήσεται andin the subsequent σωθήσεται,—namely, in grace and
salvation. Comp. Romans 5:15, Romans 11:33, and on 2 Corinthians 13:13.
εἰς πάντας] 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 Jehovahof the O. T. (in oppositionto Philippi), is not the worshipping
absolutely, as it takes place only in respectof the Father, as the one absolute
God; but rather worship according to that relativity in the consciousnessof
the worshipper, which is conditioned by the relation of Christ to the Father
(whose Sonof 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 necessarilyfounded 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 1 Corinthians 3:23; 1

Corinthians 11:3; 1 Corinthians 15:28. Comp. Lücke, de invocat. J. Chr.,
Gott. 1843. He who calls upon Christ is conscious that he does not callupon
Him as the absolute God, but as the divine-human Representative and
Mediatorof Godexalted to the divine glory, in whom God’s adequate
revelation of salvationhas been given. To the mediatorial relation of Christ
Hofmann also reverts. Comp. on Php 2:10-11;1 Corinthians 1:2.
Expositor's Greek Testament
Romans 10:12. οὐ γάρἐστι διαστολὴ Ἰουδαίου τε καὶ Ἕλληνος: this has been
proved in one sense in chap. 3—there is no distinction betweenthem in point
of sin; it is now assertedin another sense—there is no distinction between
them in that the same Lord is waiting to save all on the same conditions.
κύριος πάντων is best takenas predicate:the same Lord is Lord of all: cf. Acts
10:36, Php 2:10 f. Christ is undoubtedly meant: in His presence, in view of His
work and His presentrelation to men, all differences disappear; there can be
only one religion. πλουτῶν εἰς πάντας: abounding in wealth towardall. Christ
can impart to all men what all men need—the righteousness ofGod. Cf.
Romans 5:15-17, Ephesians 3:8, τὸ ἀνεξιχνίαστονπλοῦτος τοῦ Χριστοῦ. τοὺς
ἐπικαλουμένους αὐτόν:cf. 1 C. Romans 1:2 where Christians are describedas
οἱ ἐπικαλούμενοι τὸ ὄνομα τ. Κ. ἡμῶνΙ. Χ. The formula, as the next verse
shows, is borrowed from the Old Testament;and as Weiss remarks, Romans
10:13 sets aside every idea of a distinction betweenthe invocationof God and
that of Christ. To a Christian, as Paul conceives him, Christ has at leastthe
religious value of God; the Christian soul has that adoring attitude to Christ
which (when shownin relation to Jehovah)was characteristic ofO.T. religion,
See Acts 9:14; Acts 9:21, Acts 22:16 (Paul’s conversion), 2 Timothy 2:22. It is
a fair paraphrase of the words to say that salvationdepends 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
appealedto, to make a man partakerin the righteousness ofGodand eternal
life.
Cambridge Bible for Schools andColleges

12. For there is no difference] The same phrase (with preciselyopposite
reference)as Romans 3:22.—The “for” here refers to the “whosoever”of
Romans 10:11; and this refers to the truth, suggestedthrough the whole
passagehere, of the “nearness”and freedom of salvation, which, as revealed
in Christ, needed no advantage ofJewishprivilege in order to reachit. Belief
and confessionwere as “near” to Greek as to Jewishhearts and lips.—On
“Greek”see note, Romans 1:16.
for the same Lord, &c.]Better, for the same Lord is [Lord] of [them] all;
abounding in wealth unto all, &c. Cp. Romans 3:30, and note.
rich] In “goodness,”to pardon and accept. See Isaiah55:7.—The word
“wealth” respects boththe splendour of the gift and its sufficiency for
“whosoeverwill,” howevernumerous the suppliants.
call upon him] appealto Him. The Gr. is same word as Acts 25:11-12. See also
Acts 7:59; where Stephen’s “appeal” is “Lord Jesus, receive my spirit.” The
“appeal” here is to the Redeemeras our Justification.
Bengel's Gnomen
Romans 10:12. Οὐ γὰρ ἐστι διαστολὴ, for there is no difference) ch. Romans
3:22. Here the words first to the Jews, are not added, as at the beginning, ch.
Romans 1:16.—ὁ γὰραὐτὸς, for the same)ch. Romans 3:29-30.—Κύριος,
Lord), Romans 10:9.—πλουτῶν)rich and liberal, whom no multitude of
believers, how greatsoeverit may be, can exhaust; who never finds it
necessaryto deal more sparingly.
Vincent's Word Studies
For
Explaining the whosoeverofRomans 10:11.

Difference
Better, as Rev., distinction. See on Romans 3:22.
Jew and Greek
On Greek, see onActs 6:1. Greeks here equivalent to Gentiles.
Lord (κύριος)
See on Matthew 21:3. The reference is disputed: some Christ, others God.
Probably Christ. See Romans 10:9, and compare Acts 10:36. The hearing
which is necessaryto believing comes through the word of Christ (Romans
10:17, where the reading is Christ instead of God).
That call upon (ἐπικαλουμένους)
See on appeal, Acts 25:11; see on James 2:7. That invoke Him as, Lord:
recalling Romans 10:9, Romans 10:10. Compare Joel2:32.
PRECEPTAUSTIN RESOURCES
Romans 10:12 For there is no distinction betweenJew and Greek;for the
same Lord is Lord of all, abounding in riches for all who call on Him; (NASB:
Lockman)
Greek:ou gar estin (3SPAI) diastole Ioudaiou te kai Hellenos, o gar autos
kurios panton, plouton (PAPMSN)eis pantas tous epikaloumenous
(PMPMPA)auton;
Amplified: [No one] for there is no distinction betweenJew and Greek. The
same Lord is Lord overall [of us] and He generouslybestows His riches upon
all who call upon Him [in faith]. (Amplified Bible - Lockman)
ESV: For there is no distinction betweenJew and Greek;the same Lord is
Lord of all, bestowing his riches on all who callon him. (ESV)

ICB: That Scripture says "anyone" becausethere is no difference between
Jew and non-Jew. The same Lord is the Lord of all and gives many blessings
to all who trust in him.
NIV: For there is no difference betweenJew and Gentile--the same Lord is
Lord of all and richly blesses allwho callon him, (NIV - IBS)
NKJV: Forthere is no distinction betweenJew and Greek, for the same Lord
over all is rich to all who callupon Him.
NLT: For if you confess withyour mouth that Jesus is Lord and believe in
your heart that God raisedhim from the dead, you will be saved. (NLT -
Tyndale House)
Phillips: And that "whoever" means anyone, without distinction betweenJew
or Greek. Forall have the same Lord, whose boundless resources are
available to all who turn to him in faith. (Phillips: Touchstone)
Wuest: Forthere is not a distinction betweenJew and Greek. Forthe same
Lord is over all, constantly rich towardall those who call upon Him.
Young's Literal: for there is no difference betweenJew and Greek, for the
same Lord of all is rich to all those calling upon Him,
Romans 10:12 FOR THERE IS NO DISTINCTION BETWEENJEW AND
GREEKFOR THE SAME LORD IS LORD OF ALL ABOUNDING IN
RICHES FOR ALL WHO CALL UPON HIM: ou garestin (3SPAI) diastole
Ioudaiou te kai Hellenos o gar autos kurios panton plouton (PAPMSN)eis
pantas tous epikaloumenous (PMPMPA)auton:
Ro 3:22,29,30;4:11,12;9:24; Acts 10:34,35;15:8,9;Gal3:28; Ep 2:18, 19, 20,
21, 22; Ep 3:6; Col 3:11
Ro 14:9; 15:12;Acts 10:36;1Co 15:47; Php 2:11; 1Ti2:5; Rev 17:14;19:16
Ro 14:9; 15:12;Acts 10:36;1Co 15:47; Php 2:11; 1Ti2:5; Rev 17:14; 19:16
Romans 10 Resources - Multiple Sermons and Commentaries
Listen to Dr J Vernon McGee:Romans 10:12-15 Mp3

For (gar) introduces an explanation. Always pause and ponder this strategic
term of explanation.
No distinction - Paul uses the absolute negative particle ("ou") - absolutely no
distinction! God is impartial (This in not a new thought for Paul - ReadRo
3:22,29,30;4:11,12;9:24, cp Acts 10:34-35, 15:8-9, Gal3:28, et al).
Distinction (1293)(diastole from dia = denoting transition + stello = send and
so diastello = to setapart) signifies a setting apart and hence, a clearor
marked distinction. In ancientmedicine diastole was a term used to denote the
separationof organs (the “incision”).
Diastole - 3x - Ro 3:22-note, Ro 10:12, 1Co14:7
Earlier Paul had emphasized the non-exclusivity of the Gospelwriting…
But now apart from the Law the righteousness ofGod has been manifested,
being witnessedby the Law and the Prophets (referring to the Old Testament
where God's righteousness waspromised and available to all who would
believe - cp Abraham = Ge 15:6, David = Ps 32:1,2, Ro 4:6, 7, 8-note), 22 even
the righteousnessofGod (So the righteousness the Holy God demands is that
very righteousness He freely provides) through faith in Jesus Christ for all
those who believe; for there is no distinction (implying Jews and Greeks both
have access to this God-kind of righteousness in the Gospel)(Ro 3:21, 22-note)
The only other use of diastole is in Corinthians where Paul is emphasizing that
speechlike musical sounds should be intelligible…
Yet even lifeless things, either flute or harp, in producing a sound, if they do
not produce a distinction in the tones, how will it be known what is played on
the flute or on the harp? (1Co 14:7)
The Gospelbroke down the "religious walls" that the Jews had constructed.
Whereas before the Gospel, the Greek and Jew, one circumcisedand the other
uncircumcised, were separatedby seemingly insurmountable racial and
religious barriers. They had nothing to do with eachother. Jewishpeople
refused to enter a Gentile home. They would not eat a meal cookedby
Gentiles, nor buy meat prepared by Gentile butchers. When they returned to

Israel, they showedtheir disdain for Gentiles by shaking off the Gentile dust
from their clothes and sandals. Eventhe apostles were reluctantto accept
Gentiles as equal partners in the church (read Acts 10:1-46, 11:1-30). Needless
to say, the Gentiles returned those sentiments. Paul is reminding his readers
of the Roman epistle that the good news of the gospelbroke down those
barriers, as he described in greaterdetail in Ep 2:13, 14, 15, 16 (notes)
Jew (2453)Ioudaios ultimately derived from Hebrew Yehudi = a member of
the tribe of Judah) is an adjective refers to one who belongs to the Jewishrace
with focus on adherence to Mosaic tradition (Acts 10:28, 22:3, 21:39). A Jew
in respectto race or religion (as opposedto Gentiles).
The same Lord is Lord of all - Christianity is "narrow" in one sense (Jn14:6,
Acts 4:12), but it is by no means exclusive of any who would seek Christ. Paul
has a parallel thought in Colossians in describing the new birth and the new
style of life (Col 3:10) it brings about writing that it is…
a renewalin which there is no (signifies absolute negation)distinction between
(distinction betweenadded for clarity) Greek and Jew, circumcisedand
uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and
in all. (Col 3:11-note)
Comment: The Greek orGentile when converted becomes a new being (2Co
5:17), with a new citizenship (Php 3:20-note), a new allegiance. Now he is not
so much a Greek but is in fact a Christian. Etc for eachof these categories.
The result is a unity in one body with One Head, Christ Jesus. Christbreaks
down all barriers and accepts all people who come to him. Nothing should
keepus from telling others about Christ or accepting into our fellowship any
and all believers (Ep 2:14,15-note). Christians should be building bridges, not
walls. Lightfoot adds that Christ is all signifies that "Christ occupies the
whole sphere of human life and permeates all its developments".
Although in Romans 10 Paul is addressing primarily Jews, he again stresses
that the gospelapplies equally (no distinction) to Greeks (Gentiles)and in
short, to all (no exceptions)who callupon the Lord Jesus. In other words,
there is not one Godto the Jews Who is more kind, and another God of the
Gentiles, Who is less kind. The promise of the goodnews is the same to all

who call on the name of the Lord Jesus as the Son of God. It follows that
believers call upon the Lord Jesus, andnone else will do so humbly or
sincerely.
MacArthur comments that the Jews "whosegreatestpride was in the belief
that they were far superior to all other peoples could not tolerate that
humbling truth (Ed: I.e., "no distinction" from the Gentile "dogs"!).
Abounding in riches - What a greatdescription of our high possessionof
Christ Jesus and our high privilege of proclaiming His excellencies in the
midst of spiritual darkness!(1Pe 2:9-note, Php 2:15-note, Jn 1:5) We are
wealthy beyond our "wildestimagination" (cp "now" = Col 2:3-note and
"then" = 1Pe 1:4-note). Would it be that we conducted ourselves as those who
truly understood the height and depth and breadth and length of the simple
description "abounding in riches"!
Abounding in riches (become rich)(4147)(plouteo from ploutos = wealth)
means to be or become rich or wealthy (Lk 1:53, 1 Ti 6:9) and is used
figuratively of spiritual riches (cp Lk 12:21, Rev3:18-note and literally in Rev
3:17-note!)
Plouteo - 12x- abounding in riches(1), become rich(4), become wealthy(1), get
rich(1), rich(5).
Lk 1:53, 12:21, Ro 10:12, 1Co 4:8, 2 Co 8:9, 1 Ti 6:9,18, Rev3:17-note, Rev
3:18-note, Rev 18:3-note, Rev 18:15-note, Rev18:19-note
Plouteo - 14xin 14v- Ge 30:43;Ex 30:15;Ps 49:16; Pr 28:22; Pr 31:26; Eccl
5:12; Jer. 5:27; Da 11:2; Hos. 12:8; Zech 11:5
Gilbrant on plouteo -
ClassicalGreek - The stem of this verb goes back to a root common to many
languages meaning “to fill” or “to be filled” (Hauck and Kasch, “ploutos,”
Kittel, 6:319). From the classicalGreek periodto the New Testamentera, the
essentialmeaning remained “to be rich” or “to be wealthy,” primarily in a
material way (for Aristotle, although Plato believed riches could also include
virtue and wisdom [ibid., p.322]).

Septuagint Usage - In the 14 places where the Septuagint utilizes plouteō,
usually to translate the Hebrew ‛āshar, it always has a literal meaning, except
possibly in two instances. Oftento be rich was a sign of God’s blessing and of
the goodlife. The Old Testamentapocryphal writings, especiallySirach,
maintain the same attitudes toward money that the other Old Testament
canonicalWisdombooks do. Thus, a personmay become rich if he is
industrious (Sirach 31:3 [LXX 34:3], plousios [4004])and refrains from
wickedness(19:1ff., ploutizō [4008]). Nevertheless,it is wrong to put too much
trust in money-making (31:5).
New TestamentUsage-In contrastto the uses in the Septuagint, in the 12
instances in the New Testamentwhere the verb is found, plouteō many times
has a figurative meaning, frequently suggesting spiritualliberality or fullness.
For example, 1 Corinthians 4:8 says, “Now ye are full, now ye are rich,” and
seems to imply spiritual wealth. A secondpassageis 2 Corinthians 8:9 which
describes Jesus withthe words, “Thoughhe was rich, yet for your sakes he
became poor.” Again, it is not temporal wealth that is in view here, but a
figurative or spiritual sense is suggested. (Seealso Luke 12:21; Romans
10:12.)
When plouteō is to be takenliterally, “to be rich” is usually (if not always)
seenin a negative way and dissociatedfrom the riches which come from God
or which are associatedwith the godly life. Earthly wealth, which in the Old
Testamentis frequently a sign of God’s blessing, in the New Testamentis seen
as a possible hindrance to the heavenly riches (Luke 1:53; Revelation3:17).
However, a complete study of the New Testamentwords related to plouteō
and of the theme of “wealth” itself will reveal that temporal wealthought also
to be viewedas a gift of God and used properly (cf. 1 Timothy 6:17-19).
(Complete Biblical Library Greek-EnglishDictionary)
Different--Yet Alike - God, whose creative imagination is inexhaustible,
delights in diversity. Billions upon billions of snowflakesfall every year, yet no
two are exactly alike.

Wilson Bentley was so fascinatedby this infinite variety that with the help of a
photomicrograph he devoted himself to taking pictures of these exquisite
crystals. They show that eachsnowflake is usually a hexagonwith six tips or
dendrites forming a perfectly symmetrical design. Yet there are no duplicates!
What awe-inspiring evidence that God delights in diversity!
That same sense of wonderfills our hearts as we think about the diversity of
human beings with all their ethnic and cultural differences. Yet men and
women everywhere, whetherdark-skinned Pygmies or tall, blond
Scandinavians, are basicallythe same. All have the same anatomical
structure, the same emotions, the same needs, and the same sin-stained
nature.
We are also the same in our need of salvation. And there is just one way.
Anyone, anywhere, anytime, who calls on Jesus Christin faith experiences the
destiny-changing wonderof God's redemptive love (Ro 10:13). The one and
only Saviorhas been provided for all of us. --V C Grounds (Our Daily Bread,
Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All
rights reserved)
There's no difference--all are sinners,
God has made it plain;
Yet we all can have salvation--
Christ for us was slain. --Hess
No one's so goodthat he can save himself;
no one's so bad that God can't save him.
Relatedresources…
Summary on the Attributes of God
Spurgeonon the Attributes of God
Israelof God- Is God"Finished" with Israel in His prophetic plan?

Off Site - Table Comparing/contrasting Israel& Church
Off Site - Does the Church Fulfill Israel's Program? - John Walvoord
The JewishPeople, JesusChristand World History - S Lewis Johnson
Are you confused about God's plan for Israel? Then I highly recommend
Tony Garland's 12 Hour Course on Romans 9-11 in which he addresses in
depth the question of What Will Happen to Israel? (click)or see the individual
lectures below)
Romans 9:1-5 Paul's Sorrow Concerning Israel
Romans 9:6-13 Children of the Promise
Romans 9:14-24 The Potterand the Clay
Romans 9:25-33 A Remnant Will be Saved
Romans 10:1-13 The Righteousness ofGod
Romans 10:14-21 Has IsraelNot Heard?
Romans 11:1-6 GodHas Not CastAway The Jews
Romans 11:7-15 Life from the Dead
Romans 11:16-24 Two Olive Trees
Romans 11:25-36 The Salvationof Israel
Note that when you click the preceding links, eachlink will in turn give you
severalchoices including an Mp3 message andbrief transcript notes. The
Mp3's are long (avg 70+ min) but are in depth and thoroughly Scriptural with
many quotations from the Old Testament, which is often much less well
understood than the NT by many in the church today. Garland takes a literal
approachto Scripture, and his love for the Jews and passionto see them saved
comes through very clearly in these 12 hours of teaching! Take your home
Bible Study group through this series if you dare. Take notes on the tapes as
the transcripts are a very abbreviated version of the audio messages. This

course is highly recommended for all who love Israel! I think you will agree
that Tony Garland, despite coming to faith after age 30 as an engineer, clearly
has been given a specialanointing by God to promulgate the truth concerning
Israeland God's glorious future plan for the Jews. Garlandhas also produced
more than 20 hours of superb audio teaching in his verse by verse
commentary on the Revelation(in depth transcripts also available)which will
unravel (in a way you did not think was possible considering the plethora of
divergent interpretations) God's final messageofthe triumph and return of
the our Lord Jesus Christ as the King of kings and Lord of lords! Maranatha!
Romans 10:13 for "WHOEVER WILL CALL ON THE NAME OF THE
LORD WILL BE SAVED." (NASB: Lockman)
Greek:Pas garos an epikalesetai(3SAMS)to onoma kuriou sothesetai.
(3SFPI)
Amplified: Foreveryone who calls upon the name of the Lord [invoking Him
as Lord] will be saved. (Amplified Bible - Lockman)
ESV: For "everyone who calls on the name of the Lord will be saved." (ESV)
ICB: The Scripture says, "Anyone who asks the Lord for help will be saved."
(ICB: Nelson)
NIV: for, "Everyone who calls on the name of the Lord will be saved." (NIV -
IBS)
NKJV: For"whoevercalls on the name of the LORD shall be saved."
NLT: For "Anyone who calls on the name of the Lord will be saved." (NLT -
Tyndale House)
Phillips: For: 'Whoevercalls upon the name of the Lord shall be saved'.
(Phillips: Touchstone)
Wuest: Forwhoever shall callupon the Name of the Lord shall be saved.
Young's Literal: for every one -- whoever shall callupon the name of the
Lord, he shall be saved.'

FOR WHOEVER WILL CALL UPON THE NAME OF THE LORD WILL
BE SAVED: Pas garos an epikalesetai(3SAMS)to onoma kuriou sothesetai.
(3SFPI):
Romans 10 Resources - Multiple Sermons and Commentaries
Joel2:32+ “And it will come about that whoevercalls on the name of the
LORD Will be delivered; For on Mount Zion and in JerusalemThere will be
those who escape, As the LORD has said, Even among the survivors whom the
LORD calls.
Acts 2:21+ ‘AND IT SHALL BE, THAT EVERYONE WHO CALLS ON
THE NAME OF THE LORD SHALL BE SAVED.’
For (gar) explains why there is no distinction (Ro 10:12). Always pause and
ponder this strategic term of explanation.
Whoever(pas) is literally all or everyone and leaves no room for any
exceptions. This is a truth that should blunt every argument about the
exclusivity of the "narrow way" (cp Jesus'teaching - Mt 7:13, 14-note, cp Lk
13:24, Jn 14:6). "Narrow" yes but "exclusive" no! Forthe gospelis for
"whoever".
We see a parallel truth about the heart of our gracious, giving God in Peter's
affirmation that "The Lord is not slow about His promise, as some count
slowness, but is patient toward you, not wishing for any to perish but for all to
come to repentance. (2Pe 3:9-note)
Paul echoes Peter'saffirmation writing that "This is goodand acceptable in
the sight of God our Savior, who desires all men to be savedand to come to
the knowledge ofthe truth. (1Ti 2:3, 4)
Will call upon (1941)(epikaleomaiseediscussionofthis verb at Ro 10:14).
Note Paul's use of the reflexive middle voice, which speaks ofthe personal
involvement of the "callee"so to speak in this action. In other words, the
middle voice signifies that the subject initiates the action and participates in
the results/effectsofthat action.
THE NAME ABOVE ALL NAMES

The writer of Proverbs 18:10 (See note; Spurgeon's sermon) reminds us
that…
The Name of the LORD (Jehovah= Jesus)is a strong tower.
The righteous runs into it and is safe (lifted up).
The name - Note the definite article (to onoma) in Greek (which is like "the"
in English, so we saygive me "the cup" [my favorite] not "a cup" [any cup in
the cupboard), which defines this as the specific Name. It is not just any name
the sinner is to call upon, but the Name above all names (Php 2:9, 10, 11-note)
and the only Name by which men are saved(Acts 4:12). It is no wonder that
the cults always seeksomehow to distort the meaning of this most glorious, all
sufficient Name, perpetrating as it were "anotherJesus" a deadly, deceptive
ruse of which Paul warned(2Co 11:4). There is only One Jesus (Jn14:6) and
calling upon Him, calls upon all of His character, allof His attributes, etc, for
these are all encompassedin His great Name. What a wonderful Savioris
Jesus our Lord. Play the greatold hymn as you ponder (all 6 stanzas)and
praise our Father for sending us…
What a Wonderful Savior!
by Elisha Hoffman
Christ has for sin atonement made
What a wonderful Savior!
We are redeemed, the price is paid
What a wonderful Savior!
Refrain
What a wonderful Savioris Jesus, my Jesus!
What a wonderful Savioris Jesus, my Lord!
RelatedResource:
Study the Name of the LORD - Summary Chart

Name (3686)(onoma) is the distinctive designationof a person or thing and
includes the ideas of title, character, reputation or authority.
In antiquity the name meant much more than it does today. We use a name as
little more than a distinguishing mark or label to differentiate one person
from other people. But in Scripture "the name" conciselysums up all that a
person is. One's whole characteris somehow implied in this name. And thus it
is not surprisingly that God made very certain (sending an angelto Josephin
a dream) that the Savior receivedthe Name that most clearlyand beautifully
describes His purpose in becoming a man (Lk 2:32, 1Ti 3:16, 2Ti 1:10-note,
Titus 2:11-note, 1Pe 1:20-note, 1Jn 1:2)…
And she will bear a Son; and you shall callHis Name Jesus, for it is He who
will save His people from their sins. (Mt 1:21)
Comment: So we see His Name was and is His Mission. And that was the
specific Name on which "whoever" calledwould be saved.
Paul quotes verbatim from the Septuagint (LXX) of Joel2:32 (also quoted by
Peterin his bold Pentecostsermonto the Jews = Acts 2:21) to prove this
salvationis open to everyone. It is interesting that in the original Hebrew the
verse is translated as follows by the NAS…
"And it will come about that whoevercalls on the name of the LORD will be
delivered; for on Mount Zion and in Jerusalemthere will be those who escape,
as the LORD has said, even among the survivors whom the LORD calls. (note
the lastphrase speaks to God's sovereigntyin salvation - He calls).
The prayer promises of Scripture are restrictedto the people of God, with one
notable exception, the "whoevers" who callout for salvation.
Paul had already proved that “there is no distinction” in condemnation (Ro
3:22-note) now affirms “there is no difference” in salvation. Instead of the Jew
having a specialrighteousnessofhis ownthrough the Law, he was declaredto
be as much a sinner as the Gentile he condemned.
The prophet Isaiahcenturies earlier had issuedthe urgent call to…

Seek (In the Septuagint = zeteo in aoristimperative = Do this now! It is
urgent!) the LORD while He may be found; Call upon (epikaleomaiin aorist
imperative = Do this now! It is urgent!) Him while He is near. (Isaiah 55:6)
Will be saved - This statement is given in the form of a conditional promise. If
the sinner calls, whoeverthey are (and whatever they've done!), God opens
the door (cp Rev 3:20-note). A call upon His Name will not be like so many
cell phone calls in which the connectionis dropped! He will answer. He will
save, the humble, contrite heart that calls (cries out) "Save me Lord!" His
Word of truth is just that… Trustworthy. Faithful. Dependable.
Unchangeable. So dear reader, what are you waiting for? Call upon His Name
now!
Will be saved (4982)(sozo [word study]) has the basic meaning of rescuing
someone from greatperil. Additional nuances include to protect, keepalive,
preserve life, deliver, heal, be made whole. Paul is referring here to the
deliverance from the guilt and power of sin which is brought about by a
sinner (whoever they are)calling on the Name above all names, the very Name
Jesus meaning "Jehovahis salvation" (cp Mt 1:21). If you have never
meditate on this greatword, you might take some time to ponder the 106 NT
occurrencesofsozo (click here)
Steven Cole - ALL PEOPLE NEED TO HEAR THAT THERE IS ONE WAY
TO BE SAVED: TO BELIEVE IN THE LORD JESUS CHRIST. Paul
expresses the way to be saved in two synonymous phrases:to believe in Him
(Ro 10:11);and, to call upon Him, or to call upon His name (Ro 10:12, 13). In
1Ro 0:14, he distinguishes them, as I will explain in a moment. But in Ro
10:11-13, he uses them to mean the same thing.
To believe in Christ means to rely on or trust in Him as the One who died on
the cross to pay the penalty for your sin. He died as the propitiation (the
atoning sacrifice whichsatisfiedGod’s wrath) for all who believe in Him, so
that God cannow be both just, because the penalty was paid, and the justifier
of the one who has faith in Him (Ro 3:25-26). To believe in Christ implicitly
means that you stop believing in yourself and your own goodworks as your
hope for eternallife.

In Ro 10:13 Paul cites Joel2:32, “Whoeverwill callon the name of the Lord
will be saved.” Peterquotes the same verse in his sermonin Jerusalemon the
Day of Pentecost(Acts 2:21). To call upon the Lord (His “name” means, who
He is in all His attributes) implies that the one calling is in trouble or great
need. This is reinforcedby the word saved, which means that the person needs
to be rescuedfrom the greatand glorious day of the Lord.
Both terms imply that the one calling out has nothing in himself to offer God.
He isn’t doing basicallyokay, and just needs a few pointers on how to get
ready for judgment. He can’t help God out. If he thinks that he can offer God
anything, then he doesn’t understand his situation. He is guilty of rebellion
againstthe holy God. If his case comes to trial, he will be condemned. So he
cries out (Luke 18:13), “God, be merciful to me, the sinner!”
So Paul’s main point here is that the gospelis goodnews for all. Any guilty
sinner, no matter how sordid his past, who calls upon the name of the Lord
will be saved. John Bunyan has a wonderful treatise, “The JerusalemSinner
Saved,” basedon Jesus’words to the apostles just before His ascension(Luke
24:47), “that repentance for forgiveness ofsins would be proclaimed in His
name to all the nations,” and then He added, “beginning from Jerusalem.”
Jerusalemwas the city where sinners crucified the Savior. But our sin also
crucified Him. There is forgiveness for all Jerusalemsinners. Proclaimit to
the nations! (GoodNews for All Romans 10:11-15)- Bible.org)
Call On His Name - Bible teacherGaryBurge stoodat one end of a long,
empty Gaza street. He was in Israelto do researchfor a book about
Palestinianbelievers, and he wanted to talk to a Dr. Hassanat the Ali Arab
hospital. The hospital was at the other end of the street, so he started walking.
He soondiscoveredwhy the streetwas empty. On one side was the Israeli
militia; on the other were Palestinianyouths.
Halfway up the street, the calm was shatteredby angry shouts, the chaotic
clatter of rocks bouncing off plastic military shields, and the pop of rifles

firing rubber bullets. Burge broke into a run. As he reachedthe hospital, he
shouted desperately, "Dr. Hassan!I have come to see Dr. Hassan!" The door
opened slightly, and a hand pulled him inside. Burge had calledthe name of
the one who could save his life.
For sinners, "there is no other name under heaven given among men by which
we must be saved" (Acts 4:12). Jesus is that name, "the name which is above
every name" (Phil. 2:9-note). We are all born in sin. We have no hope of ever
saving ourselves (Eph. 2:8, 9-note). Our situation is desperate. The only way
of escape is to call on Jesus, who promises to save us from all our sin. But we
must ask Him.
How about you? Have you called on His name? --D C Egner(Our Daily
Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
No other name can save me,
No other name beside,
But Jesus Christthe risen Lord,
The One they crucified. --Brandt
To get into heaven,
it's who you know that counts.

Jesus was lord of jew and gentile

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Similar to Jesus was lord of jew and gentile

Similar to Jesus was lord of jew and gentile (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (12)

Jesus was lord of jew and gentile