Romans 10:12
in Romans 10For there is no difference between Jew and Greek: The same Lord is Lord of all, and gives richly to all who call on Him,
BSB
The same verse in ASV and KJV ▾
ASV
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:
KJV
For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.
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This verse in Romans 10
Commentary
14 notes on this verse"For there is no distinction between Jew and Greek. For the same is Lord of all, rich toward all who call upon him." How there is no distinction of Jew and Greek in faith we have already shown frequently above. But that he is the same Lord of all, you will understand according to what we have just now set forth; that is, if justice and truth, sanctification and wisdom — all of which is Christ the Lord — hold dominion over us.
This site's exposition
Anyone who believes in Him will never be put to shame
on Romans 10:11-13
The word anyone carries the paragraph, and its promise runs to all who believe with no difference between Jew and Greek. Joel 2:32 seals it, and the name of the Lord in Joel is called on here as Jesus.
This site's exposition
gives richly to all who call on Him
The same Lord who is Lord of all is Christ, as Jamieson, Fausset and Brown read it with Chrysostom. Rich is Paul's favourite word for overflowing grace. Ambrosiaster notes the other side, that Jew and Greek stood together in unbelief before they stood together in faith.
The record, by era
The Church Fathers3 voices
Paul says that in general everyone is lumped together because of unbelief or else exalted together because of their belief, because apart from Christ there is no salvation in God's presence, only punishment or death. For neither the privileges of their ancestors nor the law …
"For the Scripture saith," he proceeds, "Whosoever believeth on Him, shall not be ashamed. For there is no difference between the Jew and the Greek; for the same Lord over all is rich unto all that call upon Him. For whosoever shall call upon the Name of the Lord shall be saved." You see how he produces witnesses, whether to the faith, or to the confession of it. For the words, "Every one that believeth," point out the faith. But the words, "Whosoever shall call upon," set forth confession. Then again to proclaim the universality of the grace, and to lay their boasting low, what he had before demonstrated at length, he here briefly recalls to their memory, showing again that there is no difference between the Jew and the uncircumcised. "For there is," he says, "no difference between the Jew and the Greek." And what he had said about the Father, when he was arguing this point, that he says here about the Son. For as before he said in asserting this, "Is He the God of the Jews only? Is He not of the Gentiles also? Yes, of the Gentiles also: seeing it is one God":-So he says here also, "For the same Lord over all is rich unto all (and upon all)." You see how he sets Him forth as exceedingly desiring our salvation, since He even reckons this to be riches to Himself; so that they are not even now to despair, or fancy that, provided they would repent, they were unpardonable. For He who considereth it as riches to Himself to save us, will not cease to be rich. Since even this is riches, the fact of the gift being shed forth unto all.
Christ finds his wealth in the salvation of our souls.
The Medieval Church2 voices
Third, when he says, there is no distinction, he shows that this applies to all men, when Isaiah asserts this indefinitely. First, he asserts what he intends, saying: it is the same to say all who believe, and there is no distinction, at least of …
Having said that with the heart one believes, and with the mouth one confesses, he brings from Scripture testimonies concerning faith and confession or invocation. When he says, "everyone who believes," he points to faith, justified by which one will not be put to shame; …
6 more voices on this verse
The Puritans and the Awakening2 voices
6 But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above: ) 7 Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) 8 But what saith it?
quarantine:scripture (2026-07-29) — verbatim-scripture
For there is no difference between the Jew and the Greek,....
The Nineteenth Century4 voices
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
(So CHRYSOSTOM, MELVILLE, BENGEL, MEYER, DE WETTE, FRITZSCHE, THOLUCK, STUART, ALFORD, PHILIPPI). is rich--a favorite Pauline term to express the exuberance of that saving grace which is in Christ Jesus. unto all that call upon him--This confirms the application of the preceding words to Christ; since to call upon the name of the Lord Jesus is a customary expression.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
For the scripture saith--in Isa 28:16, a glorious Messianic passage. Whosoever believeth on him shall not be ashamed--Here, as in Ro 9:33, the quotation is from the Septuagint, which renders those words of the original, "shall not make haste" (that is, fly for escape, as from conscious danger), "shall not be put to shame," which comes to the same thing.
For there is no difference between the Jew and the Greek - All are equally welcome to this salvation. Here the Jew has no exclusive privilege; and from this the Greek is not rejected. One simple way of being saved is proposed to all, viz. faith in the Lord Jesus Christ; because he is the same Lord who has made all and governs all, and is rich in mercy to all that call upon him.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
For there is no difference - In the previous verse Paul had quoted a passage from Isa 28:16, which says that “everyone” (Greek, πᾶς pas) that believeth shall not be ashamed; that is, everyone of every nation and kindred. This implies that it was not to be confined to the Jews. This thought he now further illustrates and confirms by expressly declaring that there is no difference between the Jew and the Greek. This doctrine it was one main design of the Epistle to establish, and it is fully proved in the course of the argument in Rom. 1–4. See particularly Rom 3:26-30. When the apostle says there is no difference between them, he means in regard to the subject under discussion. In many respects there might be a difference; but not in the way of justification before God. There all had sinned; all had failed of obeying the Law; and all must be justified in the same way, by faith in the Lord Jesus Christ. The word “difference” διαστολὴ diastolē means “distinction, diversity.” It also means “eminence, excellence, advantage.” There is no eminence or advantage which the Jew has over the Greek in regard to justification before God. The Jew - That portion of mankind which professed to yield obedience to the Law of Moses. The Greek - Literally, those who dwelt in Greece, or those who spoke the Greek language. As the Jews, however, were acquainted chiefly with the Greeks, and knew little of other nations, the name Greek among them came to denote all who were not Jews; that is, the same as the Gentiles. The terms “Jew and Greek,” therefore, include all mankind. There is no difference among people about the terms of salvation; they are the same to all. This truth is frequently taught. It was a most important doctrine, especially in a scheme of religion that was to be preached to all people. […]
The words behind it
19 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| οὐ | ou | Not | G3756 → | 1664 times |
| γάρ | gar | for | G1063 → | 1039 times |
| ἐστιν | estin | there is | G1510 → | 2333 times |
| διαστολὴ | diastole | difference | G1293 → | |
| Ἰουδαίου | ioudaiou | Jew | G2453 → | 192 times |
| τε | te | between | G5037 → | 213 times |
| καὶ | kai | and | G2532 → | 9120 times |
| Ἕλληνος· | hellenos | Greek; | G1672 → | 25 times |
| ὁ | ho | <the> | G3588 → | 19766 times |
| γὰρ | gar | for | G1063 → | 1039 times |
| αὐτὸς | autos | the same | G846 → | 5565 times |
| κύριος | kurios | Lord | G2962 → | 711 times |
| πάντων | panton | of all | G3956 → | 1235 times |
| πλουτῶν | plouton | is rich | G4147 → | |
| εἰς | eis | toward | G1519 → | 1755 times |
| πάντας | pantas | all | G3956 → | 1235 times |
| τοὺς | tous | those | G3588 → | 19766 times |
| ἐπικαλουμένους | epikaloumenous | calling | G1941 → | 30 times |
| αὐτόν. | auton | Him. | G846 → | 5565 times |
οὐNot
ouG3756 →1664 times
γάρfor
garG1063 →1039 times
ἐστινthere is
estinG1510 →2333 times
διαστολὴdifference
diastoleG1293 →
ἸουδαίουJew
ioudaiouG2453 →192 times
τεbetween
teG5037 →213 times
καὶand
kaiG2532 →9120 times
Ἕλληνος·Greek;
hellenosG1672 →25 times
ὁ<the>
hoG3588 →19766 times
γὰρfor
garG1063 →1039 times
αὐτὸςthe same
autosG846 →5565 times
κύριοςLord
kuriosG2962 →711 times
πάντωνof all
pantonG3956 →1235 times
πλουτῶνis rich
ploutonG4147 →
εἰςtoward
eisG1519 →1755 times
πάνταςall
pantasG3956 →1235 times
τοὺςthose
tousG3588 →19766 times
ἐπικαλουμένουςcalling
epikaloumenousG1941 →30 times
αὐτόν.Him.
autonG846 →5565 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Philippians 4:19And my God will supply all your needs according to His glorious riches in Christ Jesus.
it leads to
- 2 Corinthians 9:8–11
And God is able to make all grace abound to you, so that in all things, at all times, having all that you need, you will abound in every good work.
- Psalms 84:11
For the LORD God is a sun and a shield; the LORD gives grace and glory; He withholds no good thing from those who walk with integrity.
- 1 Peter 5:10
And after you have suffered for a little while, the God of all grace, who has called you to His eternal glory in Christ, will Himself restore you, secure you, strengthen you, and establish…
- Psalms 23:1–5
The LORD is my shepherd; I shall not want.
- 1 Timothy 6:17
Instruct those who are rich in the present age not to be conceited and not to put their hope in the uncertainty of wealth, but in God, who richly provides all things for us…
- 2 Corinthians 9:8–11
Through
Galatians 3:28There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.
it leads to
- 1 Corinthians 12:12–13
The body is a unit, though it is composed of many parts. And although its parts are many, they all form one body. So it is with Christ.
- Colossians 3:11
Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave, or free, but Christ is all and is in all.
- Romans 3:29–30
Is God the God of Jews only? Is He not the God of Gentiles too? Yes, of Gentiles too,
- 1 Corinthians 12:12–13
Where this verse is studied
On this page
About Romans
This page draws on 13 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ambrosiaster, COMMENTARY ON PAUL'S EPISTLES; Frederic Godet, Commentary on St. Paul's Epistle to the Romans; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Homily on Romans 17; John Chrysostom, BAPTISMAL INSTRUCTIONS 11.26; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, COMMENTARY ON THE EPISTLE TO THE ROMANS; Robert Haldane, Exposition of the Epistle to the Romans; Theophylact of Ohrid, Commentary on Romans and Thomas Aquinas, Commentary on Romans.