12 For there is no distinction between Jew and Greek: for the same `Lord' is Lord of all, and is rich unto all that call upon him:
even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction;
There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female; for ye all are one `man' in Christ Jesus.
Jehovah is nigh unto all them that call upon him, To all that call upon him in truth.
For thou, Lord, art good, and ready to forgive, And abundant in lovingkindness unto all them that call upon thee.
And he hath on his garment and on his thigh a name written, KINGS OF KINGS, AND LORD OF LORDS.
These shall war against the Lamb, and the Lamb shall overcome them, for he is Lord of lords, and King of kings; and they `also shall overcome' that are with him, called and chosen and faithful.
where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman; but Christ is all, and in all.
that their hearts may be comforted, they being knit together in love, and unto all riches of the full assurance of understanding, that they may know the mystery of God, `even' Christ, in whom are all the treasures of wisdom and knowledge hidden.
And my God shall supply every need of yours according to his riches in glory in Christ Jesus.
and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
Unto me, who am less than the least of all saints, was this grace given, to preach unto the Gentiles the unsearchable riches of Christ;
Seek ye Jehovah while he may be found; call ye upon him while he is near:
for through him we both have our access in one Spirit unto the Father. So then ye are no more strangers and sojourners, but ye are fellow-citizens with the saints, and of the household of God, being built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief corner stone; in whom each several building, fitly framed together, groweth into a holy temple in the Lord; in whom ye also are builded together for a habitation of God in the Spirit.
that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus:
but God, being rich in mercy, for his great love wherewith he loved us,
For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might become rich.
The first man is of the earth, earthy: the second man is of heaven.
And again, Isaiah saith, There shall be the root of Jesse, And he that ariseth to rule over the Gentiles; On him shall the Gentiles hope.
For to this end Christ died and lived `again', that he might be Lord of both the dead and the living.
and he received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision; that he might be the father of all them that believe, though they be in uncircumcision, that righteousness might be reckoned unto them; and the father of circumcision to them who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham which he had in uncircumcision.
Or is God `the God' of Jews only? is he not `the God' of Gentiles also? Yea, of Gentiles also: if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith.
And Peter opened his mouth and said, Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth him, and worketh righteousness, is acceptable to him. The word which he sent unto the children of Israel, preaching good tidings of peace by Jesus Christ (He is Lord of all.) --
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Romans 10
Commentary on Romans 10 Matthew Henry Commentary
Chapter 10
The dissolving of the peculiar church-state of the Jews, and the rejection of that polity by the repealing of their ceremonial law, the vacating of all the institutions of it, the abolishing of their priesthood, the burning of their temple, and the taking away of their place and nation, and in their room the substituting and erecting of a catholic church-state among the Gentile nations, though to us, now that these things have long since been done and completed, they may seem no great matter, yet to those who lived when they were doing, who knew how high the Jews had stood in God's favour, and how deplorable the condition of the Gentile world had been for many ages, it appeared very great and marvellous, and a mystery hard to be understood. The apostle, in this chapter, as in the foregoing and that which follows, is explaining and proving it; but with several very useful digressions, which a little interrupt the thread of his discourse. To two great truths I would reduce this chapter:-
Rom 10:1-11
The scope of the apostle in this part of the chapter is to show the vast difference between the righteousness of the law and the righteousness of faith, and the great pre-eminence of the righteousness of faith above that of the law; that he might induce and persuade the Jews to believe in Christ, aggravate the folly and sin of those that refused, and justify God in the rejection of such refusers.
Rom 10:12-21
The first words express the design of the apostle through these verses, that there is no difference between Jews and Gentiles, but they stand upon the same level in point of acceptance with God. In Jesus Christ there is neither Greek nor Jews, Col. 3:11. God doth not save any nor reject any because they are Jews, nor because they are Greeks, but doth equally accept both upon gospel terms: There is no difference. For the proof of this he urges two arguments:-