Romans 9–11: The Place of Israel in Salvation History (Part 5b): Israel’s Role in God’s Plan

“If the dough offered as firstfruits is holy, so is the whole lump, and if the root is holy, so are the branches. But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree, do not be arrogant toward the branches. If you are, remember it is not you who support the root, but the root that supports you. Then you will say, “Branches were broken off so that I might be grafted in.” That is true. They were broken off because of their unbelief, but you stand fast through faith. So do not become proud, but fear” (Rom. 11:16-20, ESV).

A Call for Humility

Comparable figures are employed to illustrate the same point. The “firstfruit” [ἀπαρχή – singular] (cf. 8:23) of the “dough” is an image taken from Num. 15:17-21. Before baking, a portion of the dough was to be set aside to “give to the Lord,” providing a loaf for the priests,¹ so that the entire crop would be consecrated (dedicated to God). The imagery of the “olive tree” and its “root” and “branches” would be based on passages like Neh. 8:15; Jer. 11:16; Hos. 14:7; Zech. 4:11. The original “lump” and “root” represent the people of Israel, the “branches … broken off” are those (“some,” cf. 3:3) who have rejected Christ and forfeited their place among the “holy” people of God (cf. 1:7; 8:27; 12:1). The “you” are Gentiles (v. 13), from “a wild olive shoot,” that have been “grafted in” among the remnant of Israelites who are now in Christ.²

Paul calls for humility (cf. v. 25), “do not be arrogant” or “become proud” toward the Jewish people, because they have played an integral role in God’s plan (9:4-5), laying the foundational “support” upon which all Christians now stand. Since so many of them are now cut off from God, you Gentile believers ought to respectfully “fear” (cf. 13:4) lest you face the same consequence (2:1-3; cf. 1 Cor. 10:1-12).³

God’s Severity and Kindness

“For if God did not spare the natural branches, neither will he spare you. Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness to you, provided you continue in his kindness. Otherwise you too will be cut off. And even they, if they do not continue in their unbelief, will be grafted in, for God has the power to graft them in again. For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these, the natural branches, be grafted back into their own olive tree” (Rom. 11:21-24). 

In these verses we see the dreadful reality of apostasy (cf. 9:3). Also note God’s impartiality, the conditional nature of his promises, and the motivational impact of both his “kindness” and “severity” (cf. 2:4-11). Moreover, even for those who have been “cut off,” there is still hope “if they do not continue in their unbelief.” Verses 17-24 serve as an extended parenthesis, addressing the need for humility among Gentile Christians and hope for Jews who can still be reached with the gospel.⁴ God does not reject all Israel, only those who reject his way through Christ. Receptive Gentiles and receptive Jews are grafted into the same “olive tree,” saved the same way as a result of their faithful obedience. 

Fulfilling God’s Purpose

Paul is bringing this three-chapter discourse to a close, having shown that the rejection of Israel is not averse to God’s promises and justice. The people of Israel are responsible for their own actions, which inadvertently (on their part) and providentially (on God’s part) have enabled non-Jewish people to more readily receive the gospel. As for the nation of Israel’s future, God’s longsuffering and merciful kindness ensure there is still hope. 

“Lest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in” (Rom. 11:25). 

Still deterring potential self-conceit and arrogance (cf. v. 18), Paul does not want his readers “to be unaware” (cf. 1:13; 7:1)⁵ of this “mystery” [μυστήριον], something once hidden but now revealed (cf. 16:25). The “partial hardening” (cf. vv. 5-10), applicable to “some” among “Israel” (v. 17) who “were unfaithful” (3:3), alludes back to 9:17-18 and pertains to God’s expectations that soften compliant hearts but harden the stubborn and resistant <see further discussion here>.  

This state of affairs lasts “until the fullness of the Gentiles has come in.” Rather than the more limited sense of “Gentiles,” however, opportunity is afforded to unbelievers of all “nations” [ἔθνη] (LSV, YLT; cf. 1:5; 4:16-17) until the “fullness” or “fulfillment” [πλήρωμα] of God’s salvific plan (cf. v. 12), or consummation of all things in the final judgment (cf. 2:4-10; 9:22).⁶ The verbal εἰσέρχομαι (“come in”) is repeatedly used in the NT for entering the divine kingdom, life, or glory.⁷ Note also the future tense of “will be saved” (v. 26; cf. 5:9-10; 9:27; 10:9). Perhaps the best commentary on the “mystery”⁸ of God’s purpose in Christ for “the nations” is at the end of the letter:  

Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery [μυστήριον] that was kept secret for long ages but has now been disclosed and through the prophetic writings has been made known to all nations [ἔθνη], according to the command of the eternal God, to bring about the obedience of faith. (16:25-26)

This is being accomplished through “the word of faith that we proclaim” (10:8). 

--Kevin L. Moore

Endnotes:

     ¹ See Josephus, Antiquities 4.4.

     ² Cf. Matt. 16:18; 28:18-20; John 15:1-10; Eph. 2:11-22.

     ³ See also Heb. 3:12-13; 4:1; 6:4-8; 10:35-38; 12:15, 25.

     ⁴ J. Murray, “Romans” 679-80.

     ⁵ Note also 1 Cor. 10:1; 12:1; 2 Cor. 1:8; 1 Thess. 4:13; comparable to “I want you to know” in 1 Cor. 11:3 and Col. 2:1. This is in contrast to what readers already know (1 Cor. 5:6; 6:2-19; 9:13, 24; 12:2; 16:15; etc.).

     ⁶ Disciples are to be made of “all the nations” [πάντα τὰ ἔθνη] until the end of the age (Matt. 28:18-20); “making known to us the mystery [μυστήριον] of his will, according to his purpose, which he set forth in Christ as a plan for the fullness [πλήρωμα] of time, to unite all things in him, things in heaven and things on earth” (Eph. 1:9-10). “God our Savior … desires all people to be saved and to come to the knowledge of the truth” (1 Tim. 2:3-4). “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance” (2 Pet. 3:9). In Luke 21:24, in the context of Jerusalem’s prophetic destruction by the Romans, Jewish survivors would be led captive “unto all the nations” [εἰς τὰ ἔθνη πάντα] (scattered far away from their sacred land), the city would be destroyed “by [the] Gentiles/nations” [ὑπὸ ἐθνῶν] (the multi-national Roman legions), “until [the] times of [the] nations are fulfilled” [ἄχρι οὗ πληρωθῶσιν καιροὶ ἐθνῶν], i.e., disciples will be made of all nations until the end of the age, so Jerusalem will never again regain its former glory as the center of nationalistic Judaism.

     ⁷ Matt. 5:20; 7:13, 21; 18:3, 8-9; 19:16-17, 23-24; 23:13; 25:10, 21, 23; Mark 9:43, 45, 47; 10:15, 23-25; Luke 13:24; 14:23; 18:17, 25; 24:26; John 3:5; 10:9; Acts 14:22; Heb. 3:11–4:11; 6:19-20; 9:12; Rev. 22:14.

     ⁸ Cf. 1 Cor. 2:7; 4:1; Eph. 1:9; 3:3-9; 5:32; 6:19; Col. 1:24-28; 2:2; 4:3-4; 1 Tim. 3:9, 16.

Related Posts: The Meek Shall Inherit the Earth (Part 4), Rom 11:1-15

Romans 9–11: The Place of Israel in Salvation History (Part 5a): Israel’s Rejection Does Not Have to be Final

“I ask, then, has God rejected his people? By no means! For I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. God has not rejected his people whom he foreknew. Do you not know what the Scripture says of Elijah, how he appeals to God against Israel? ‘Lord, they have killed your prophets, they have demolished your altars, and I alone am left, and they seek my life.’ But what is God’s reply to him? ‘I have kept for myself seven thousand men who have not bowed the knee to Baal.’ So too at the present time there is a remnant, chosen by grace. But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace” (Rom. 11:1-6, ESV). 

Israel’s Rejection is Not Total

Despite the defiance and rebellion of “his people” (10:21; cf. 9:25; 15:10), God has not completely rejected them. In fact, Paul himself is one of them, “an Israelite” (cf. 9:3-6).¹ Once again, instead of the more political term “Jew,”² Paul employs the theological designation “Israelite”—meaning “Prince of God” (cf. 9:4)—perhaps distinguishing himself from more secularized Jews.³ He “belonged by birth to the people of Israel–as a descendant of Jacob the covenantal name was his by right.”⁴

Paul also describes himself as “a descendant of Abraham” (cf. 4:1-21; 9:7; 2 Cor. 11:22c), of Abrahamic bloodline as opposed to a proselyte. More specifically he is “of the tribe of Benjamin” (cf. 2 Cor. 11:22; Phil. 3:4-6), descended from the youngest son of Jacob and favored wife Rachel, and the only one of Jacob’s sons born in the Promised Land. The tribe of Benjamin provided many valiant warriors to Israel’s army (cf. Hos. 5:8), as well as Israel’s first king (1 Sam. 9:1-2), from whom Paul’s Jewish name Saul was likely derived. 

Paul can speak authoritatively as a true Israelite, as well as a divinely appointed apostle (1:1-5), reaffirming that “God has not rejected his people,” the very ones, according to his sovereign purpose and eternal foresight, “he foreknew.” “Scripture” is quoted from 1 Kings 19:10, 14, 18 to establish a historical precedent in God’s scheme. Among the “disobedient and contrary” Israelites, God graciously makes provision for “a remnant” who are willing to submit to his will and be saved (cf. 9:27-33). This is not according to self-reliant works of the law but a demonstration of God’s “grace” (cf. 3:20–4:16; 5:2-21; 6:1-15).

Consequences of Rejecting God’s Way

“What then? Israel failed to obtain what it was seeking. The elect obtained it, but the rest were hardened, as it is written, ‘God gave them a spirit of stupor, eyes that would not seeand ears that would not hear, down to this very day.’ And David says, ‘Let their table become a snare and a trap, a stumbling block and a retribution for them; let their eyes be darkened so that they cannot see, and bend their backs forever’” (Rom. 11:7-10).

“Israel failed” because what they were “seeking” was to establish their own righteousness instead of submitting to God’s righteousness (10:3). Nevertheless, “the elect” [ἡ ἐκλογὴ] (“the chosen ones”)⁵ have attained justification and eternal life (2:7) because God, according to his predetermined choice, has elected to save all who respond to him in “obedience of faith” (1:5). The remnant of Israel (including Paul) consists of those faithful to the Lord. The “rest,” self-seeking and disobedient (cf. 2:6-10), “were hardened” (cf. v. 25) according to their own obstinate will (9:11-29 <Link>). Scriptural confirmation is provided from Isa. 29:10, 13 (cf. Deut. 29:4); and Psa. 69:22-23.

Loss Versus Gain

“So I ask, did they stumble in order that they might fall? By no means! Rather, through their trespass salvation has come to the Gentiles, so as to make Israel jealous. Now if their trespass means riches for the world, and if their failure means riches for the Gentiles, how much more will their full inclusion mean!” (Rom. 11:11-12).

Paul rhetorically asks, “did they stumble” (aorist indicative: a statement of fact)—in their unfaithfulness and rejection of Christ (3:2; 9:31-33; 10:16, 21)—“in order that” [ἵνα] “they might fall” (aorist subjunctive: prospectively as if it were part of the divine plan)? “By no means!” (cf. v. 1; 3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14). Rather than thwarting God’s purpose, these tragic circumstances were used by God to bring about good (cf. 3:3-4; 8:28). 

Since the gospel was first preached to Jewish people, a model Paul employed in his own ministry (cf. 1:16), fierce resistance and opposition by antagonistic Jews opened the evangelistic floodgates to the Gentile world (cf. Acts 13:46; 18:6; 28:28), thus “salvation has come to the Gentiles.” As a result—εἰς (“unto”) rather than purpose (“so as”)—this was “the thing” [τὸ] to “provoke them to jealousy” [παραζηλῶσαι αὐτούς] (cf. v. 14; 10:19), an occasion of mercy to stimulate an intense desire to seek restoration and regain divine favor that the Gentiles now enjoy (cf. Deut. 32:21). This would be zeal [ζῆλος] for God according to knowledge that was currently lacking (10:1-2).

If the “world” [κόσμος] in general (Jews and Gentiles alike) and “Gentiles” [ἔθνη] in particular⁶ have so greatly benefited on the other side of Israel’s “trespass” and “failure,”⁷ how much more meaningful would be Israel’s repentance, submission to Christ, obedience to the gospel, and consequent inclusion in the global Christian family. Although πλήρωμα means “fulfillment” (NASB) or “fullness” (ASV, CSB, NKJV), the rendering “full inclusion” better communicates the sense opposite of “stumble” and “fall” and parallels “salvation” and “riches” (cf. 2:4; 9:23).   

A Word to Gentile Believers

“Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry in order somehow to make my fellow Jews jealous, and thus save some of them. For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead?” (Rom. 11:13-15). 

Although writing to multi-ethnic brethren, at times focusing particularly on the Jewish element,⁸ here the apostle specifically directs his attention to “you Gentiles” (cf. also 1:5-6, 13; 15:14-21). He may be feeling the need to explain why he is concentrating so much on the circumstances and prospects of his ethnic kinsmen,⁹ but he also needs to address haughty attitudes among non-Jewish believers (vv. 18, 25; cf. 1:22; 2:17-29). While Paul is acknowledged as “an apostle to the Gentiles,”¹⁰ whenever Jewish people are converted through his outreach efforts he can say, “I magnify my ministry” – the proverbial icing on the cake. 

Efforts to Save Israel

Concerning his “fellow Jews,” lit. “the flesh of me” [μου τὴν σάρκα], Paul’s aim to “provoke to jealousy” [παραζηλώσω] or “stir up zeal” is in order to “save some of them.” Not only does this reiterate what has just been said (v. 11), it reaffirms his earlier statement, “my heart’s desire and prayer to God for them is that they may be saved … they have a zeal for God, but not according to knowledge” (10:1-2). Their “rejection” is the consequence of unbelief and disobedience, whereas “the reconciliation of the world” is according to a positive faith-response to the gospel (2:4-11; cf. 2 Cor. 5:18-19). Note “some of them” is equivalent to “a remnant of them” (9:27; 11:5), and to “save” is equivalent to “life from the dead” (cf. 5:12-21; 6:5, 11-18, 23; 8:2-13). 

Conclusion

Israel’s rejection is their own fault. But instead of viewing them with contempt, the Christian response is to pray for them, continue sharing the gospel, and rejoice when any are won to Christ. 

--Kevin L. Moore

Endnotes:

     ¹ In 2 Cor. 11:22 and Phil. 3:4-6 Paul includes “Hebrew” (cultural, linguistic, no mixed parentage), “circumcised on the eighth day” (Jewish from infancy, not a convert), “Pharisee” (strictest sect of Judaism).

     ² Rom. 1:16; 2:9, 10, 17, 28; 3:1, 9, 29.

     ³ Cf. Acts 22:2-3; 26:4.

     ⁴ P. E. Harrell, Philippians 117, emp. in the text.

     ⁵ Cf. Rom. 8:33; 9:11; 11:5, 7, 28; Acts 9:15; 1 Thess. 1:4; 2 Pet. 1:10. On the verbal form, cf. 1 Cor. 1:27-28; Eph. 1:4.  

     ⁶ This could be synonymous parallelism. Just as “trespass” and “failure” are parallel, “riches for the world [κόσμος]” and “riches for the nations [ἔθνη]” repeat and emphasize the same point.

     ⁷ On the term “trespass” [παράπτωμα], see Rom. 4:25; 5:15-20. On their “stumble” and “fall,” compare 1 Cor. 10:12; Heb. 4:11; Jas. 2:10; 3:2; 5:12; 2 Pet. 1:10.

     ⁸ Rom. 2:17; 6:14-15; 7:4; 16:3, 7, 11.

     ⁹ J. Denney, “Romans” 679.

     ¹⁰ Cf. Rom. 1:1-5, 13; 11:13; 15:16-18; also Acts 9:15; 22:21; 26:17; Gal. 1:15-16; 2:7-9; Eph. 3:1-8; 2 Tim. 4:17.

Related Posts: Rom 10:14-21, Rom 11:16-25

Romans 9–11: The Place of Israel in Salvation History (Part 4): Israel Rejects the Gospel

“How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, ‘How beautiful are the feet of those who preach the good news!’ But they have not all obeyed the gospel. For Isaiah says, ‘Lord, who has believed what he has heard from us?’ So faith comes from hearing, and hearing through the word of Christ” (Rom. 10:14-17, ESV).

The Requisite of Gospel Obedience

The evangelistic pattern leading to salvation involves sending out proclaimers who proclaim the good news, hearers receiving and believing the message, then calling on the Lord’s name, a pattern consistently documented and described with more detail in the book of Acts <see previous post>.¹ Paul then employs the words of the prophet Isaiah (52:7; 53:1), noting that “feet,” representing a person in motion (BAGD 696), are “beautiful” when used to carry and “preach the good news” (cf. 1:15; 15:20). But what a tragedy when the saving message is rejected by unreceptive hearers: “they have not all obeyed the gospel.” 

The phrase “obey the gospel” occurs only three times in the NT, all in reference to those who do not obey.² In the positive sense, comparable expressions include “obedience of faith” (1:5; 16:26), “obedience unto righteousness” (6:16), “you have become obedient from the heart to the form of teaching to which you were entrusted” (6:17), “to bring the Gentiles to obedience—by word and deed” (15:18), and “obedient to the faith” (Acts 6:7). 

Note the interplay of words in this section of Romans: the verbal πιστεύω (“believe,” vv. 4, 9, 10, 11, 14[x2], 16) and noun πίστις (“faith,” vv. 6, 8, 17); the verbal ἀκούω (“hear,” vv. 14[x2], 16, 18) and noun ἀκοή (“hearing,” vv. 16b,³ 17[x2]), and the noun ὑπακούω (“obey,” v. 16a). Just as “believing” involves more than a mere intellectual assent, “hearing” involves more than just receiving audible sounds.⁴ The initial response to the gospel is described in Galatians 6:2 as “hearing of faith,” while the comparable expression in Romans 1:5 and 16:26 is “obedience of faith.” Both ἀκοή and the compound ὑπακοή (ὑπό [“by”] + ἀκοή[“hearing”] = to give ear, hearken, obey) reflect the Hebrew sense of shema.⁵ It is receptive “hearing”⁶ that engenders responsive “hearing.”⁷

In a predominantly oral and aural culture (cf. 2:13), to have and maintain saving “faith” the receptive and responsive hearing must be initiated and sustained through the “word of Christ” [ῥήματος Χριστοῦ] (NA²⁸/UBS⁵) or the “word of God” [ῥήματος θεοῦ] (BMT). In the book of Romans, only in this chapter does ῤῆμα (“word”) occur, previously qualified as “the word of faith” (v. 8) and later unqualified (v. 18). While the majority of extant Greek manuscripts contain the “of God” reading, older manuscripts have the “of Christ” reading. In 9:6 Paul speaks of “the word [λόγος] of God,” which is his customary phraseology.⁸ But since this is the only NT text where “word [ῥήματος] of Christ” is found,⁹ most text critics regard it as more likely to have been subject to scribal emendation.¹⁰ In view of Paul’s high Christology (cf. 9:5), the mainstream opinion of modern text critics is plausible, although both readings convey the same truth. 

Israel’s Defiance

“But I ask, have they not heard? Indeed they have, for ‘Their voice has gone out to all the earth, and their words to the ends of the world.’ But I ask, did Israel not understand? First Moses says, ‘I will make you jealous of those who are not a nation; with a foolish nation I will make you angry.’ Then Isaiah is so bold as to say, ‘I have been found by those who did not seek me; I have shown myself to those who did not ask for me.’ But of Israel he says, ‘All day long I have held out my hands to a disobedient and contrary people’” (Rom. 10:18-21).

The people of Israel cannot make the excuse that they have not heard or understood (cf. v. 8), a fallacy preempted by successive scripture citations that reaffirm the first three chapters of this letter. Paul quotes Psalm 19:4, a poetic description of the global dissemination of natural revelation (vv. 1-6), while also extoling God’s special revelation (vv. 7-11). Next is Deuteronomy 32:21 and Isaiah 65:1 prophetically confirming the Lord’s intention all along to include Gentiles in his overall plan. Finally, Isaiah 65:2 is a reminder of Israel’s sordid history of defiance as a “disobedient and contrary people.” Such a sad state of affairs is “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.”¹¹

Conclusion

Paul’s sincere desire is for Israel’s salvation (9:1-5), but for the most part they have stubbornly rejected God’s plan through Christ (9:6-32). Like all others in need of divine grace, Paul’s ethnic kinsmen must believe and confess Jesus as Lord in obedience to the gospel (10:1-17). They have been afforded sufficient opportunity and are without excuse (10:18-21). But such a regrettable situation does not have to be final, as explained in the next chapter.

--Kevin L. Moore

Endnotes:

     ¹ See K. L. Moore, “What Must I Do To Be Saved?” Moore Perspective (30 Jan. 2015), <Link>.

     ² Rom. 10:16; 2 Thess. 1:8; 1 Pet. 4:17; cp. Heb. 4:2, 6.

     ³ Rendered “report” (ASV, NASB, N/KJV) or “message” (CSB, NIV), ἀκοή in this passage refers to “the announcement heard.” Cf. John 12:38.

     ⁴ Cf. Matt. 13:13-17; 1 Thess. 2:13; Jas. 1:22-25.

     ⁵ Cf. Ex. 24:7; Deut. 6:4; 31:11-13. See W. Wilson, OT Word Studies 211-12.

     ⁶ Cf. Mark 4:23-24; Acts 2:22, 37; 3:22.

     ⁷ Cf. Eph. 4:21, 29; Phil. 4:9; Rev. 2:7, 11, 17, 29.

     ⁸ Only one other time employing ῥῆμα (Eph. 6:17); most often λόγος (1 Cor. 14:36; 2 Cor. 2:17; 4:2; Col. 1:25; 1 Thess. 2:13; 1 Tim. 4:5; 2 Tim. 2:9; Tit. 2:5). 

     ⁹ Elsewhere Paul speaks of “the word of Christ” [ὁ λόγος τοῦ Χριστοῦ] (Col. 3:16) and “the word of the Lord” [ὁ λόγος τοῦ κυρίου] (1 Thess. 1:8).

     ¹⁰ See B. M. Metzger, Textual Commentary 525. 

     ¹¹ W. Sanday and A. C. Headlam, Romans 293.

Related Posts: Rom 10:12-13, Rom 11:1-15

Romans 9–11: The Place of Israel in Salvation History (Part 3c): Calling on the Name of the Lord

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.

Related Posts: Abbreviated Gospel, Questions About Baptism (Part 1), Rom 10:9-11, Rom 10:14-21