Romans 10:12
For there is no distinction of the Jew and the Greek: for the same is Lord over all, rich unto all that call upon him.
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- Vulgate (Clementine)
- Non enim est distinctio Judæi et Græci : nam idem Dominus omnium, dives in omnes qui invocant illum.
- Greek New Testament (SBLGNT)
- οὐ γάρ ἐστιν διαστολὴ Ἰουδαίου τε καὶ Ἕλληνος, ὁ γὰρ αὐτὸς κύριος πάντων, πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν·
The Fathers on this verse
St Augustine Book XI, Chapter II
3. O Lord my God, hear my prayer, and let Thy mercy regard my longing, since it bums not for myself alone, but because it desires to benefit brotherly charity; and Thou seest into my heart, that so it is. I would sacrifice to Thee the service of my thought and tongue; and do Thou give what I may offer unto Thee. For “I am poor and needy,” Thou rich unto all that call upon Thee, who free from care carest for us. Circumcise from all rashness and from all lying my inward and outward lips. Let Thy Scriptures be my chaste delights. Neither let me be deceived in them, nor deceive out of them. …
St John Chrysostom The Homilies of St. John Chrysostom on Paul's Epistle to the Romans, Homily XVII on Rom. x. 1
Ver. 11-13 . “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.”
St John Chrysostom The Homilies of St. John Chrysostom on Timothy, Titus, and Philemon, 2 Timothy 4:9-13
Thou seest then that good things are multiplied on being possessed by many, but earthly goods are rather diminished by seizing. Let us not therefore sit down content with poverty, but let us choose riches. God is then rich, when those who enjoy His kingdom are many. “For He is rich,” it is said, “unto all that call upon Him.” ( Rom. x. 12 .) Increase then His substance; and thou wilt increase it by taking possession of it, by being covetous of it, by violently seizing it. And truly there is need of violence. Wherefore? Because there are so many impediments, as wives and children, cares and worldly business; besides those demons, and him who is the ruler of them, the devil. There is need then of violence, there is need of fortitude. He who takes by violence is exposed to toils. How? He endures all things, he contends against necessities. How? He almost attempts impossibilities. …
St John Chrysostom The Homilies of St. John Chrysostom on the Gospel of St. John, John 1.11
[2.] For in what, O most foolish of men, are ye injured by the care bestowed on others? How are your blessings made less through having others to share the same? But of a truth wickedness is blind, and cannot readily perceive anything that it ought. Being therefore stung by the prospect of having others to share the same confidence, they thrust a sword against themselves, and cast themselves out from the lovingkindness of God. And with good reason. For He saith, “Friend, I do thee no wrong, I will give to ‘these also’ even as unto thee.” ( Matt. xx. 14 .) Or rather, these Jews are not deserving even of these words. For the man in the parable if he was discontented, could yet speak of the labors and weariness, the heat and sweat, of a whole day. …
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).