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I. CHRIST IS LORD.

1. The word is frequently an equivalent for Jehovah. Whether it is so here or not, the apostle recognised Christ's oneness with God even as Christ professed the same. Upon this is rooted our Lord's claim to the homage of the race.

2. The least that the word can mean is Sovereign. Christ is the King of men. This office is in danger of being overlooked in favour of His priestly and prophetic offices. It is more agreeable to be saved by His sacrifice and to listen to His gracious words than to fight His battles and to do His will. Yet what honour to be the subjects of such a King; what safety to be under His protection; what honour must come from obedience to His rule.

II. CHRIST IS LORD OVER ALL.

1. There is but one Lord — "The same Lord." Heathenism had lords many, which entailed religious confusion. Hence moral confusion and unrest. Christ is the only authoritative and perfectly self-consistent moral ruler.

2. He is over all, without distinction. His rights are based on —

(1)  Creation;

(2)  Preservation;

(3)  Redemption.He who created, who preserves, and who redeemed all, must be Lord of all. The inference is the essential equality of the race. Differences of rank, etc., are accidental and will pass away. That rich and poor, etc., are common subjects of the same King will never pass away. Let this soften racial, social, and sectarian asperities.

III. CHRIST, being Lord over all, IS RICH UNTO ALL. Rich Himself, He does not use His wealth for Himself. "For our sakes He" once "became poor"; but now, being again highly exalted, He gives gifts to men.

1. This is to be understood in the widest sense. His providential riches are distributed universally. Good and bad, enemies and friends, are partakers of His bounty.

2. This is to be understood in a more limited sense. His choicest favours are indeed offered to all, and the condition of their acceptance is possible to all; but they are confined to those who "call upon Him."(1) Those who acknowledge His Lordship. All can do this, but it is only reasonable that those who do do it should receive the benefit. A monarch may extend the benefit of his government to all his subjects, but he will scarcely confer his court favours on the disloyal.

(2) Those who ask for them. What can be more reasonable and easy than this. To ask implies to want, and can we expect Christ to lavish the riches of His grace on those that will not appreciate them?

(J. W. Burn.)

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KJV: For the scripture saith, Whosoever believeth on him shall not be ashamed.

WEB: For the Scripture says, "Whoever believes in him will not be disappointed."