Israel Still Needs the Gospel (cont’d from 10:9-11)
“For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For ‘everyone who calls on the name of the Lord will be saved’” (Rom. 10:12-13).
“For” [γάρ], elaborating further from the preceding verses, “there is no distinction between Jew and Greek,” returning to the language of 3:22-24 and reaffirming the comprehensive nature of the gospel (cf. 1:16; 2:9-11). This is “the sole method for Jews as well as for Gentiles. This was both a warning and a consolation for the Jews. A warning if they thought that, in spite of the preaching of the Gospel, they might seek salvation in their own way; a consolation if once they realized the burden of the law and that they might be freed from it.”1
Jesus is Lord of All with Conditions
The elaboration continues, “for [γάρ] the same Lord is Lord of all” (cf. v. 9a; 1 Cor. 1:2; 12:5), “bestowing his riches” of spiritual blessings (cf. 2:4; 9:23; 11:23, 33) “on all who call on him.” To “call on” [ἐπικαλέω] the Lord (vv. 12, 13, 14) is more than mere vocalization.2 The earliest usage of this expression conveys exclusive allegiance to God, implicitly involving worship,3 prayer,4 and proclaiming his name.5 It thus identifies the people of God, distinguishing them from all others.6 Inherent in the description is trusting in, reliance on, and appealing to the Lord,7 essentially giving oneself over to him by seeking, praising, and being faithful to him.8 In the NT, with obedience to the gospel understood (Acts 2:21, 37-41; 22:16), followers of Christ are known simply as those who call on the Lord and his name (Acts 9:14, 21; 1 Cor. 1:2; 2 Tim. 2:22), i.e., submitting to his authority as Master and Lord (see Previous Post).
Not an Abbreviated Gospel
Quoting Joel 2:32, to be “saved,” in the original context, meant physical deliverance, which Paul applies to spiritual deliverance (cf. vv. 9-10; 1:16; 5:9-10). And reference to “everyone who calls on the name of the Lord” is applicable, in the NT context, to all who respond to the gospel of Christ in obedient faith. However, in modern-day religious circles where Martin Luther’s abbreviated gospel of justification by faith “alone” has been embraced, it is not uncommon for Romans 10:13 to be cited as a proof-text to argue for accepting Jesus in one’s heart through prayer as salvation’s sole requisite, independent of and prior to baptism. Yet contextually Paul is writing to baptized believers already saved (1:6-7; 5:1-11; 6:4), not instructing non-Christians how to get saved, and he penned the words of 6:1-18 (inclusive of obedience in baptism as a necessary part of the salvation process) before he penned the words of chapter 10.
Conclusion
Whatever is stated in Romans chapter 10 does not cancel out what has already been affirmed and must therefore be understood in light of its surrounding context, viz. Paul’s desire for unbelieving Jews to come to the knowledge of Christ (vv. 1-4). In fact, Paul’s own baptism for the forgiveness of sins was an integral part of his “calling on the name of the Lord” (Acts 22:16). Everyone following the same course of action to the end, a life of “obedience of faith” (Rom. 1:5, 8; 16:19, 26), “will be saved” (cf. 5:9, 10; 9:27; 10:9).
--Kevin L. Moore
Endnotes:
1 W. Sanday and A. C. Headlam, Romans 291.
2 Matt. 7:21; Luke 6:46; Jas. 1:19-25; 2:14-17.
3 Gen. 4:26; 12:8; 13:4; 21:33; 26:25; 1 Chron. 21:26.
4 1 Sam. 12:17; Psa. 17:6; 86:6-7; 141:1-2.
5 1 Chron. 16:8; Psa. 105:1; Isa. 12:4; cf. Ex. 33:19; 34:5.
6 Deut. 4:7; 1 Kings 18:24; Psa. 14:4; 53:4; 79:6; 86:5; Joel 2:32; Zech. 13:9. Note “true worshipers” (John 4:23-24) as opposed to vain and false worshipers.
7 2 Sam. 22:1-4; Psa. 18:2-3; 31:17; 80:17-19; 88:9; 116:2, 4, 13, 17; 118:5; 145:18; Lam. 3:55-57; Acts 7:59; 2 Cor. 1:23; Heb. 11:16; 1 Pet. 1:17.
8 Psa. 50:14-15; 105:1-4; Prov. 1:28-30; Isa. 43:21-24; 55:6; Jer. 29:11-13; Zeph. 3:9-12.
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