Romans 10:13

Romans 10:11-13 11. For the scripture saith, Whosoever believeth on him shall not be ashamed. 11. Dicit enim scriptura, onmis qui credit in eum non pudefiet: 12. 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. 12. Non enim est distinctio Iudaei et Graeci; unus enim Dominus omnium, dives in omnes qui invocant eum; 13. For whosoever shall call upon the name of the Lord shall be saved. 13. Quisquis enim invocaverit nomen Domini salvus erit. 11. For the Scripture saith, etc. Having stated the reasons why God had justly repudiated the Jews, he returns to prove the calling of the Gentiles, which is the other part of the question which he is discussing. As then he had explained the way by which men obtain salvation, and one that is common and opened to the Gentiles no less than to the Jews, he now, having first hoisted an universal banner, extends it expressly to the Gentiles, and then invites the Gentiles by name to it: and he repeats the testimony which he had before adduced from Isaiah, that what he said might have more authority, and that it might also be evident, how well the prophecies concerning Christ harmonize with the law. [328] 12. For there is no distinction, etc. Since faith alone is required, wherever it is found, there the goodness of God manifests itself unto salvation: there is then in this case no difference between one people or nation and another. And he adds the strongest of reasons; for since he who is the Creator and Maker of the whole world is the God of all men, he will show himself kind to all who will acknowledge and call on him as their God: for as his mercy is infinite, it cannot be but that it will extend itself to all by whom it shall be sought. Rich is to be taken here in an active sense, as meaning kind and bountiful. [329] And we may observe, that the wealth of our Father is not diminished by his liberality; and that therefore it is not made less for us, with whatever multiplied affluence of his grace he may enrich others. There is then no reason why some should envy the blessings of others, as though anything were thereby lost by them. But though this reason is sufficiently strong, he yet strengthens it by the testimony of the Prophet Joel; which, according to the general term that is used, includes all alike. But readers can see much better by the context, that what Joel declares harmonizes with the present subject; for he prophesies in that passage of the kingdom of Christ: and further, after having said, that the wrath of God would burn in a dreadful manner, in the midst of his ardor, he promises salvation to all who would call on the name of the Lord. It hence follows, that the grace of God penetrates into the abyss of death, if only it be sought there; so that it is not by any means to be withheld from the Gentiles. [330] Footnotes: [328] As in Romans 11:33 , the Apostle quotes from the Septuagint; for to "make haste," as the Hebrew is, conveys the same idea as "to be ashamed:" for he who hastens, acts for the most part foolishly and brings himself to shame, as Saul did, when he did not wait for Samuel, but hastened to sacrifice, and thereby brought shame on himself. -- Ed. [329] "Pro benigno et benefico:" the word "rich," is rather to be taken as meaning one who possesses abundance, or an exuberance of things, and here, of gifts and blessings, of mercy and grace to pardon, to cleanse, and to endow with spiritual privileges. -- Ed. [330] The passage referred to is in Joel 2:32 . It is taken verbatim from the Septuagint; and it is literally according to the Hebrew, except that the last verb mlt, in that language, means to be set free, rescued, or delivered, rather than to be saved; but the idea is nearly the same. -- Ed.

{8} For whosoever shall call upon the name of the Lord shall be saved. (8) True calling upon the name of God is the testimony of true faith, and true faith of true vocation or calling, and true calling of true election.

For whosoever shall call upon the name of the Lord shall be saved. Shall be saved — Though he miss that particular mercy he asked for, he is certainly sealed up to salvation.

That the Lord is rich unto all that call upon him, is confirmed here by a testimony out of Joel 2:32 , which is also cited by St. Peter, Acts 2:21 . The apostle’s argument may be thus formed: If whosoever calls on the name of the Lord shall be saved, then the Lord is rich to all that call upon him; for no riches are comparable to salvation; but the former is true, therefore the latter. Whosoever, whether Jew or Gentile, shall call upon the name of the Lord shall be saved; i.e. on him whose name is the Lord. Jesus Christ is principally meant, as appears by many passages in the prophet. Compare this with 1 Corinthians 1:2 .

For whosoever shall call upon the name the Lord,.... This testimony is taken out of Joel 2:32 and is brought to prove the truth of what the apostle had just suggested, that all that call upon the name of the Lord Jesus Christ, will find him rich and plenteous in mercy, and ready to dispense his grace and salvation to them: such shall be saved; be they who they will, whether Jews or Gentiles; not with a temporal salvation only, but with a spiritual and eternal one; for the words of the prophet refer to Gospel times, as the context shows, and is cited and applied thereunto by the Apostle Peter, Acts 2:16 ; besides, the deliverance and salvation Joel speaks of, is of a "remnant whom the Lord shall call", Joel 2:32 ; and designs the remnant according to the election of grace, whether among Jews or Gentiles, whom God calls by his efficacious grace; between which call and eternal glory, there is a certain and inseparable connection.

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 expectation of our all from him. It was necessary that the gospel should be preached to 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 gospel is 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, and strength of faith is by hearing. But it is only hearing the word, as the word of God that will strengthen faith.

13. For—saith the scripture whosoever—The expression is emphatic, "Everyone whosoever" shall call upon the name of the Lord shall be saved—(Joe 2:32); quoted also by Peter, in his great Pentecostal sermon (Ac 2:21), with evident application to Christ.

For whosoever shall call ... - This sentiment is found substantially in Joel 2:32 , "And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered." This is expressly applied to the times of the gospel, by Peter, in Acts 2:21 ; see the note on that place. To call on the name of the Lord is the same as to call on the Lord himself. The word "name" is often used in this manner. "The name of the Lord is a strong tower, etc.;" Proverbs 18:10 . "The name of the God of Jacob defend thee;" Psalm 20:1 . That is, God himself is a strong tower, etc. It is clear from what follows, that the apostle applies this to Jesus Christ; and this is one of the numerous instances in which the writers of the New Testament apply to him expressions which in the Old Testament are applicable to God; see 1 Corinthians 1:2 . Shall be saved - This is the uniform promise; see Acts 2:21 ; Acts 22:16 , "Arise, and be baptized, and wash away thy sins, calling on the name of the Lord." This is proper and indispensable because, (1) We have sinned against God, and it is right that we should confess it. (2) because he only can pardon us, and it is fit, that if we obtain pardon, we should ask it of God. (3) to call upon him is to acknowledge him as our Sovereign, our Father, and our Friend; and it is right that we render him our homage. It is implied in this, that we call upon him with right feelings; that is, with a humble sense of our sinfulness and our need of pardon, and with a willingness to receive eternal life as it is offered us in the gospel. And if this be done, this passage teaches us that all may be saved who will do it. He will cast none away who come in this manner. The invitation and the assurance extend to all nations and to people of all times.

Romans 10:13 For whosoever shall call upon the name of the Lord shall be saved. As this verse is not introduced by the usual form of quotation from the Old Testament, as it is written , or as the Scripture , or the prophet saith , it is not absolutely necessary to consider it as a direct citation, intended as an argument from Scripture, (compare Romans 10:11 .) Yet, as the passage is in itself so pertinent, it is probable that the apostle intended to confirm his declaration, that the mercy of God should be intended to every one who called upon him, by showing that the ancient prophets had held the same language. The prophet Joel, after predicting the dreadful calamities which were about to come upon the people, foretold, in the usual manner of the ancient messengers of God, that subsequent to those judgments should come a time of great and general blessedness. This happy period was ever characterized as one in which true religion should prevail, and the stream of divine truth and love, no longer confined to the narrow channel of the Jewish people, should overflow all nations. Thus Joel says, “It shall come to pass afterward, that I will pour out my Spirit upon all flesh, etc., and whosoever shall call upon the name of the Lord shall be delivered,” Joel 2:28 , Joel 2:32 . Whosover, therefore, betakes himself to God as his refuge, and calls upon him, in the exercise of faith, as his God, shall be saved, whether Gentile or Jew, (see 1 Corinthians 1:2 .) The prophecy in Joel has direct reference to the Messianic period, and therefore the Lord, who was to be invoked, who was to be looked to, and be called upon for salvation, is the Messiah. All, whosoever, without any limitation as to family or nation, who call on him, shall be saved. This is Paul’s doctrine, and the doctrine, with one accord, of all the holy men who spake of old, as the Spirit gave them utterance. This being the case, how utterly preposterous and wicked the attempt to confine the offers of salvation to the Jewish people, or to question the necessity of the extension of the gospel through the whole world. Thus naturally and beautifully does the apostle pass from the nature of the plan of mercy, and its suitableness to all men, to the subject principally in view, the calling of the Gentiles, or the duty of preaching the gospel to all people.