Romans 10:13

10:13 Paul quotes Joel 2:32, where the Lord in Hebrew is Yahweh, the personal name of God (see Exod 3:15). However, as Rom 10:12 makes clear, the Lord in Romans is Jesus Christ. This verse shows that Christians from the time of the apostles have associated Jesus with God.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rom 10:13. Πᾶς ὄς ἄν, whosoever, Act 2:21, note. This monosyllable, πᾶς (all), more precious than the whole world, set forth [as a theme] Rom 10:12, is so repeated, Rom 10:12-13, and farther confirmed, Rom 10:14-15, as not only to signify that whosoever shall call upon the name of the Lord, shall be saved, but that God wills that He should be called upon by all, for their salvation.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_10:13. Ground assigned for εἰς πάντας τοὺς ἐπικαλ. αὐτόν, Rom_10:12, and that with words of Scripture from Joe_3:5. This passage (LXX. Rom_2:27, closely following the LXX.) treats of the coming in of the Messianic era; hence Paul might refer κυρίου, which in the original points to God, justly to Christ, who has appeared in the name of God, and continually rules as His Representative and Revealer, and Mediator, whose name was now the very specific object of the Christian calling on the Lord. That Paul writes not αὐτοῦ, but κυρίου, is from no particular motive (against Hofmann); he simply reproduces the words of Scripture, which he presumes to be well known and makes his own.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 10:13 . For every one who invokes the name of the Lord shall be saved. The words are from Joe 3:5 (= Joe 2:32 LXX). “The Lord” in the original is Jehovah; here, manifestly, Christ a proof how completely Christ stands in God’s place in all that concerns salvation.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Rom_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 Rom_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, Joe_2:28, Joe_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 1Co_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 Pauls 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.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

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.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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 (Act 2:21), with evident application to Christ.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. For whosoever shall call, c.] Nor shall any one who hears this doctrine of salvation, and credits it as he is commanded, be permitted to pray or supplicate the throne of grace in vain: for the Prophet Joel hath declared, Joe 2:32: Whosoever shall call upon, invoke, the name of the Lord Jesus Christ, the Saviour of sinners, shall be saved-shall have his guilt pardoned, his heart purified and if he abide in the faith, rooted and grounded in him, showing forth the virtues of him who was called him out of darkness into his marvellous light, he shall be saved with all the power of an eternal life.

"Believing in Christ, or God, Ro 10:11, and calling upon God, Ro 10:12-14, are in effect the same thing; as calling upon God necessarily connects and supposes faith in him: and he who duly believes in Christ has such a sense of his dependence upon Divine grace, that he looks unto God and trusts in his power and goodness alone for happiness: which is the true religion of the Gospel." Dr. Taylor.

It is evident that St. Paul understood the text of Joel as relating to our blessed Lord; and therefore his word κυριος must answer to the prophet's word יהוה Yehovah, which is no mean proof of the Godhead of Jesus Christ. If the text be translated, Whosoever shall invoke in the name of the Lord, which translation יקרא בשם יהוה yikra beshem Yehovah will certainly bear, yet still the term Yehovah, the incommunicable name, is given to Christ; because invoking in the name signifies soliciting one in the name or on the account of another. He who is invoked is GOD; he, in whose name he is invoked, is JESUS CHRIST, who is here called Yehovah. He who asks mercy from GOD, in the name and for the sake of JESUS CHRIST, shall get his soul saved.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(13) Upon the name of the Lord.—Originally, as meaning “of Jehovah,” but with especial reference to the Messianic Advent. Here, therefore, it is applied to our Lord.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. For whosoever, &c.] “Whosoever” refers back to “all” in Rom_10:12. St Paul here quotes (almost verbatim with LXX.) Joe_2:32; (Heb., 4:5;) where the whole prediction is distinctly Messianic, and includes a reference to “the remnant whom the Lord calleth.” See Act_2:21 for a closely parallel use by St Peter of that passage.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For whosoever shall call upon the name the Lord,.... This testimony is taken out of Joe 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, Act 2:16; besides, the deliverance and salvation Joel speaks of, is of a "remnant whom the Lord shall call", Joe 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 For whosoever shall call upon the name of the Lord shall be saved.

Ver. 13. Shall be saved] Though he miss that particular mercy he asked for, he is certainly sealed up to salvation.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For whosoever shall call ... - This sentiment is found substantially in Joe 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 Act 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.;” Pro 18:10. “The name of the God of Jacob defend thee;” Psa 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 1Co 1:2.

Shall be saved - This is the uniform promise; see Act 2:21; Act 22:16, “Arise, and be baptized, and wash away thy sins, calling on the name of the Lord.” This is proper and indispensable because,

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

That the Lord is rich unto all that call upon him, is confirmed here by a testimony out of Joe 2:32, which is also cited by St. Peter, Act 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 1Co 1:2.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

For whosoever shall call upon the Name of the Lord shall be saved. (Joe_2:32) The text from Joel is in a passage which is distinctly Messianic; the same that is quoted by St. Peter (Act_2:16) as fulfilled on the Day of Pentecost. Hence, and from the fact of pav ov an being emphatic in the original, it is well quoted by the apostle as supplementing the previous one from Isaiah, and as conclusive for his argument.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Joel ii, 32.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

saved

(See Scofield "Rom 1:16").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

13. “For every one whosoever may call on the name of the Lord shall be saved.” Oh, how the generations have been dumfuddled by intriguing priests, playing off on them the church ordinances, i. e., water baptism, sacraments and even multitudinous rites, ceremonies and institutions of their own invention, inflating them with lying delusion that they can be saved thereby, — all a trick of the devil to lead them away from Christ, who alone can save, and who can only be received and appropriated by faith. You must remember that these counterfeit preachers all claim that they have faith, yet it is nothing but dead, intellectual faith, peculiar to wicked men and devils, which never did have any salvation. If they had the genuine spiritual faith of the heart, you would hear from them in a ringing testimony to the power of Jesus to save to the uttermost, “as he who believes with the heart always confesseth unto salvation.” Oh, the wonderful simplicity of the plan of salvation! You see from this verse that you have to do nothing to be saved but “call on the name of the Lord,” i. e., begin to pray now and keep on, never stopping. Rest assured, wonderful things will happen; you will shine and shout, and in due time sweep through the pearly gates.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

for [and this lack of distinction on God's part is further proved by Scripture, for, it saith], Whosoever shall call upon the name [i. e., person-- Pro_18:10 ; Psa_18:2-3 ] of the Lord shall be saved . [ Joe_2:32 . This passage is quoted by Simon Peter at Act_2:21 . In place of "Lord," Joel has the word "Jehovah," which latter term the Jews regard as describing God the Father. The application of this word to Christ by Paul (and it is so applied to Christ, as the next verse shows) is proof of our Lord's divinity. "There is," says Alford, "hardly a stronger proof, or one more irrefragable by those who deny the Godhead of our blessed Lord, of the unhesitating application to Him by the apostle of the name and attributes of Jehovah." (Comp. 1Co_1:2 ) It is evident that the mere crying out, "Lord, Lord!" is of no avail ( Mat_7:21-23 ). One must call upon Jesus as he directs, and must worshipfully accept him as the Son and Revelation of God. "The language," says Johnson, "wherever used, implies coming to the Lord and calling upon him in his appointed way. (Comp. Act_22:16 ; Act_2:21 ; Gen_12:8 )" Having thus demonstrated the gratuitous and universal nature of the gospel, the apostle prepares us for his next paragraph, which presents the thought of extension. That which God has made free and for all should be published and offered to all. How unreasonable, therefore, the hatred which the Jews bore toward Paul for being apostle to the Gentiles!]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

13. For whosoever shall call upon the name of the Lord shall be saved. To “call upon the name of the Lord” implies, (1) That the true God (Jehovah, in the Hebrew quotation) shall be approached in worship, and (2) that there shall be something more than saying, “Lord, Lord,” etc. (Matt. 7:21, 22). The language, wherever used, implies coming to the Lord and calling on him in his appointed way. Compare Acts 22:16; 2:21; Gen. 12:8. This promise of Joel, since it says “whosoever,” is not limited to the Jewish race.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

13. πᾶς γἀρ κ.τ.λ. Joe 2:32 qu. Act 2:21. N. the direct application to Christ of the O. T. phrase for Jehovah, as object of worship.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13-21.] Proof from Scripture of this assertion, and argument thereon.

13.] For every one, whosoever shall call upon the Name of the Lord (Jehovah,—but used here of Christ beyond a doubt, as the next verse shews. There is hardly a stronger proof, or one more irrefragable by those who deny the Godhead of our Blessed Lord, of the unhesitating application to Him by the Apostle of the name and attributes of Jehovah) shall be saved.

14,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

13. πᾶς γὰρ ὃς ἂν ἐπικαλέσηται. St. Paul sums up and clenches his argument by the quotation of a well-known passage of Scripture, Joe 2:32 (the quotation agrees with both the LXX and the Hebrew texts). The original passage refers to the prophetic conception of the ‘day of the Lord.’ ‘The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord come.’ At that time ‘whosoever shall call on the name of the Lord’ shall be saved. This salvation (σωθήσεται, cf. ver. 9 σωθήσῃ, 10 σωτηρίαν), the Jewish expectation of safety in the Messianic kingdom when the end comes, is used of that Christian salvation which is the spiritual fulfilment of Jewish prophecy.

Κυρίου. The term Κύριος is applied to Christ by St. Paul in quotations from the O. T. in 2Th 1:9; 1Co 2:16; 1Co 10:21, 1Co 10:26; 2Co 3:16, and probably in other passages.

This quotation, besides concluding the argument of vv. 1-13, suggests the thought which is the transition to the next point discussed —the opportunities offered to all of hearing this message.

ISRAEL’S UNBELIEF NOT EXCUSED BY WANT OF OPPORTUNITY

10:14-21. This unbelief on the part of Israel was not owing to want of knowledge. Fully accredited messengers— such a body as is necessary for preaching and for faith— have announced the Gospel. There is no land but has heard the voices of the Evangelical preachers (vv. 14-18). Nor was it owing to want of understanding. Their own Prophets warned them that it was through disobedience that they would reject God’s message (vv. 19-21).

14 All then that is required for salvation is sincerely and genuinely to call on the Lord. But there are conditions preliminary to this which are necessary; perhaps it may be urged, that these have not been fulfilled. Let us consider what these conditions are. If a man is to call on Jesus he must have faith in Him; to obtain faith it is necessary that he must hear the call; that again implies that heralds must have been sent forth to proclaim this call. 15 And heralds imply a commission. Have these conditions been fulfilled? Yes. Duly authorized messengers have preached the Gospel. The fact may be stated in the words of the Prophet Isaiah (52:7) describing the welcome approach of the messengers who bring news of the return from captivity—that great type of the other, Messianic, Deliverance: ‘How beautiful are the feet of them that preach good tidings.’

16 But it may be urged, in spite of this, all did not give it a patient and submissive hearing. This does not imply that the message has not been given. In fact Isaiah in the same passage in which he foretold the Apostolic message, spoke also of the incredulity with which the message is received (53:1) ‘Lord, who hath believed our message?’ 17 Which incidentally confirms what we were saying a moment ago: Faith can only come from the message heard, and the message heard implies the message sent— the message, that is, about Christ.

18 But it may be alleged: We grant it was preached, but that does not prove that Israel heard it. Is that possible, when in the words of Psalm xix ‘the voices of God’s messengers went forth into all lands, and their words to the limits of the known world?’

19 Or another excuse: ‘Israel heard but did not understand.’ Can you say that of Israel? From the very beginning of its history a long succession of its Prophets foretold the Divine scheme. Moses, to begin with, wrote (Deu 32:21) ‘I will excite you to jealousy at a nation outside the pale, that does not count as a nation at all. I will rouse your anger at seeing yourselves outstripped by a nation whom you regard as possessing no intelligence for the things of religion.’ 20 Isaiah too was full of boldness. In the face of his fellow-countrymen he asserted (65:1) that God’s mercies should be gained by those who had not striven after them (the Gentiles). 21 And then he turns round to Israel and says that although God had never ceased stretching out His arms to them with all the tenderness of a mother, they had received His call with disobedience, and His message with criticism and contradiction. The Jews have fallen, not because of God’s unfaithfulness or injustice, not because of want of opportunity, but because they are a rebellious people—a people who refuse to be taught, who choose their own way, who cleave to that way in spite of every warning and of every message.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Vv. 13. Joel (Joe 2:32) had already announced this new fact: that salvation would depend only on the believing invocation of the name of Jehovah in His final Messianic manifestation. Legal rights had vanished from before his eyes; there remained the adoration of Jehovah in His supreme revelation. Paul applies with full right this prophetic word to the coming of Jesus. Now, if the invocation of the name of Jehovah, revealed in the person of the Messiah Jesus, is to be the means of salvation for all, what follows therefrom? The need of a universal preaching of the name which must be invoked by all.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.