13<\/strong>. For whosoever<\/em>, &c.] “ Whosoever<\/em> ” refers back to “all” in Rom 10:12<\/span>. St Paul here quotes (almost verbatim with LXX.) Joe 2:32<\/span>; (Heb., 4:5;) where the whole prediction is distinctly Messianic, and includes a reference to “the remnant<\/em> whom the Lord calleth.” See Act 2:21<\/span> for a closely parallel use by St Peter of that passage.<\/p>\n For whosoever shall call … – <\/B>This sentiment is found substantially in Joe 2:32<\/span>, 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<\/span>; 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<\/span>. The name of the God of Jacob defend thee; Psa 20:1<\/span>. 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<\/span>.<\/P> Shall be saved – <\/B>This is the uniform promise; see Act 2:21<\/span>; Act 22:16<\/span>, Arise, and be baptized, and wash away thy sins, calling on the name of the Lord. This is proper and indispensable because,<\/P> <\/p>\n (2)Because he only can pardon us, and it is fit, that if we obtain pardon, we should ask it of God.<\/P> (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.<\/P> 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.<\/P> <\/p>\n Verse 13<\/span>. For whosoever shall call<\/B><\/I>, 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<\/span>: Whosoever shall call upon, invoke, the name of the Lord Jesus<\/I> Christ<\/I>, the Saviour of sinners, shall be saved<\/I>-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<\/I> be saved<\/I> with all the power of an eternal<\/I> life.<\/P> <\/P> “Believing in Christ<\/I>, or God, Ro 10:11<\/span>, and calling upon God<\/I>, Ro 10:12-14<\/span>, are in effect the same thing; as calling upon God<\/I> 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<\/I>.<\/P> <\/P> It is evident that St. Paul understood the text of Joel<\/I> as relating to our blessed Lord; and therefore his word must answer to the prophet’s word Yehovah<\/I>, 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<\/I>, which translation yikra beshem Yehovah<\/I> will certainly bear, yet still the term Yehovah<\/I>, the incommunicable name, is given to Christ; because invoking in the name<\/I> 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<\/I>. He who asks mercy from GOD, in the name<\/I> and for the sake<\/I> of JESUS CHRIST, shall get his soul saved.<\/P> <\/p>\n That the Lord is rich unto all that call upon him, <\/I>is confirmed here by a testimony out of Joe 2:32<\/span>, which is also cited by St. Peter, Act 2:21<\/span>. The apostles 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. <\/P> Whosoever, <\/B>whether Jew or Gentile, shall call upon the name of the Lord shall be saved; <\/B>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<\/span>. <\/P> <\/p>\n 13. For<\/B>saith the scripture <\/P> whosoever<\/B>Theexpression is emphatic, “Everyone whosoever” <\/P> shall call upon the name ofthe Lord shall be saved<\/B> (Joe2:32<\/span>); quoted also by Peter, in his great Pentecostal sermon (Ac2:21<\/span>), with evident application to Christ.<\/P><\/p>\n For whosoever shall call upon the name the Lord<\/strong>,…. This testimony is taken out of Joe 2:32<\/span> 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<\/p>\n shall be saved<\/strong>; 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, Ac 2:16<\/span>; besides, the deliverance and salvation Joel speaks of, is of a “remnant whom the Lord shall call”, Joe 2:32<\/span>; 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.<\/p>\n Paul here quotes Joe 3:5<\/span> (Joe 2:32<\/span> LXX). <\/P> <\/p>\n <\/strong><\/p>\n 1) “For whosoever,”<\/strong> (pas gar hos an) “For everyone, whoever,” he be – The whosoever or whoever used here by Paul, like that of Joh 3:16<\/span>, includes all and excludes none (no one) who exercises his own volition, will, or choice to call upon the Lord to save him, 2Pe 3:9<\/span>.<\/p>\n 2) “Shall call upon the name of the Lord,”<\/strong> (epikalesetai to onoma kuriou) “that calls on the name of the Lord;” acceptable calling in prayer involves faith or belief in him, on whom he calls, Heb 11:6<\/span>; the publican called and was saved, justified, Luk 18:9-14<\/span>; David called from the miry clay, an horrible pit, and was saved, Psa 40:1-4<\/span>; Isa 55:6-7<\/span>; Act 9:14<\/span>.<\/p>\n 3) “Shall be saved,”<\/strong> (sothesetai) “Will be saved,” by virtue of his own choosing to call, and believing in Jesus Christ who saves to the uttermost, Heb 7:25<\/span>; Eph 2:8-9<\/span>; The term saved means “delivered”. One is not only delivered from condemnation and the penalty of sin but also given the Holy Spirit that seals him to the deliverance of the body from the final results of physical death, Joh 5:24<\/span>; Eph 1:13-14<\/span>; Rom 8:11<\/span>; Act 2:21<\/span>.<\/p>\n (13) Upon the name of the Lord.<\/strong>Originally, as meaning of Jehovah, but with especial reference to the Messianic Advent. Here, therefore, it is applied to our Lord.<\/p>\n Rom 10:13<\/span><\/em><\/strong>. <\/strong>Whosoever shall call, <\/em><\/strong>&c.<\/strong> Believing <\/em>in Christ, or God, Rom 10:11<\/span> and calling upon him, <\/em>Rom 10:12-14<\/span> are in effect the same thing, as calling upon God <\/em>necessarilysupposes faith in him; and he who duly believes in Christ, has such a sense of his dependence upon divine grace, that he looks unto and trusts in the power and goodness of his God alone for happiness; which is the true religion of the Gospel. Bishop Pearson argues at large from this verse, that if Christ be not here called Jehovah, <\/em>the Apostle’s argument is quite inconclusive. The reader cannot fail to observe and admire the fine climax in the next verse. See Benson, and Pearson on the Creed, p. 149. <\/p>\n Rom 10:13<\/span> . Ground assigned for . , Rom 10:12<\/span> , and that with words of Scripture from Joe 3:5<\/span> . This passage (LXX. Rom 2:27<\/span> , closely following the LXX.) treats of the coming in of the Messianic<\/em> era; hence Paul might refer , which in the original points to God<\/em> , justly to Christ<\/em> , 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<\/em> calling on the Lord. That Paul writes not , but , 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.<\/p>\n 13 For whosoever shall call upon the name of the Lord shall be saved. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 13. Shall be saved<\/strong> ] Though he miss that particular mercy he asked for, he is certainly sealed up to salvation. <\/p>\n 13 21<\/strong> .] Proof from Scripture of this assertion, and argument thereon<\/em> .<\/p>\n 13<\/strong> .] For every one, whosoever shall call upon the Name of the Lord<\/strong> (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.<\/p>\n Rom 10:13<\/span> . For every one who invokes the name of the Lord shall be saved. The words are from Joe 3:5<\/span> (= Joe 2:32<\/span> 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.<\/p>\n name. See Act 2:38. <\/p>\n Lord. App-98. Quoted from Joe 2:32. <\/p>\n 13-21.] Proof from Scripture of this assertion, and argument thereon.<\/p>\n Rom 10:13. , whosoever, Act 2:21, note. This monosyllable, (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.<\/p>\n Rom 10:13<\/p>\n Rom 10:13<\/p>\n for, Whosoever shall call upon the name of the Lord shall be saved.-This does not mean a formal calling upon the Lord, but a committing of themselves unto him as their Lord and Master. [The calling here is of the kind enjoined upon Saul by Ananias: Arise, and be baptized, and wash away thy sins, calling on his name. (Act 22:16). From the moment we believe on him we are thenceforward never to ignore his name. He is to be recognized in every act and his guidance and blessing constantly invoked.]<\/p>\n saved <\/p>\n (See Scofield “Rom 1:16”). <\/p>\n whosoever: Joe 2:32, Act 2:21 <\/p>\n Reciprocal: Gen 4:26 – Enos 2Sa 22:4 – so Psa 86:5 – unto all Psa 91:15 – He shall Psa 105:1 – call Pro 29:18 – there Jer 33:3 – Call Mat 19:25 – Who Act 10:35 – in Act 11:18 – hath Act 18:6 – from Rom 3:30 – General Rom 4:9 – Cometh 1Th 2:16 – that<\/p>\n :13<\/p>\n Rom 10:13. See Act 22:16 for the practical meaning of “calling on the name of the Lord.” It denotes more than merely pronouncing the holy name.<\/p>\n Rom 10:13. For every one who. We thus indicate the full form of the Greek (differing from that of Rom 10:11). The citation is from Joe 2:32; comp. Act 2:21, where the LXX. is even more closely followed. For is inserted, since the citation is introduced here as a proof of Rom 10:12.<\/p>\n Shall call upon the name of the Lord, etc. The prophecy refers to Jehovah, but in His final revelation of Himself (comp. Act 2:17 : in the last days). If Christ is meant in Rom 10:12, then this prophecy is applied 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 (Meyer). When, however, this author speaks of this calling as not being the worshipping absolutely, but rather worship according to that relativity in the consciousness of the worshipper, which is conditioned by the relation of Christ to the Father, he is unsupported by the records of Christian experience. The heart of the believer, calling upon Jesus as Lord, makes a loyal surrender to Him, and in its joyous devotion to the Master, is not apt to make this distinction between absolute and relative worship,a distinction which is not in accordance with Biblical monotheism, and is verbal rather than real.<\/p>\n 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. <\/p>\n 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!]<\/p>\n 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.<\/p>\n Verse 13 <\/p>\n Shall call upon the name of the Lord; shall look to Jesus, and rely upon him, instead of upon their own good deeds.<\/p>\n 10:13 {8} For whosoever shall call upon the name of the Lord shall be saved.<\/p>\n (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.<\/p>\n The "Lord" of Joe 2:32 is the same as the "Lord Jesus Christ." Peter also appealed to Joe 2:32 in his Pentecost sermon for the same reason Paul did here (Act 2:21). Both apostles wanted to show that the door of salvation is open to everyone. When the elect call on God they are responding to His calling of them (Rom 8:28-30). The only prayer of an unbeliever that God has promised to answer is this prayer for salvation, though He sometimes graciously answers other prayers that they pray.<\/p>\n Possibly Paul had a more restricted concept of salvation in mind in this verse.<\/p>\n "This verse (Rom 10:13) is a quotation from Joe 2:32 and refers to the physical deliverance from the future day of wrath upon the earth and the restoration of the Jews to Palestine and not deliverance from hell." [Note: Ibid., p. 124.] <\/span><\/p>\n For whosoever shall call upon the name of the Lord shall be saved. 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 … Continue reading “Exegetical and Hermeneutical Commentary of Romans 10:13”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-28155","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28155","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=28155"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28155\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28155"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28155"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28155"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
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Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: William Godbey’s Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"