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.

For whosoever shall call, etc. - 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, Joel 2:32 : Whosoever shall call upon, invoke, the name of the Lord Jesus Christ, the Savior 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, Romans 10:11, and calling upon God, Romans 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.

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.

{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.

10:13 For whoso ever shall call upon the name of the Lord shall be saved. See Joe 2:32. 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. (Mt 7:21,22). The language, wherever used, implies coming to the Lord and calling on him in his appointed way. Compare Ac 22:16 2:21 Ge 12:8. This promise of Joel, since it says whosoever, is not limited to the Jewish race.

10:13 Joel 2:32.

Margin saved

See Scofield Note: "Rom 1:16".

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.

10:12-17 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.