Romans 10:12-14 reads as follows: "For there is no difference between the Jew and the
Greek: for the same Lord over all is rich unto all that call upon him. For whosoever
shall call upon the name of the Lord shall be saved. How then shall they call on him
in whom they have not believed? And how shall they believe in him of whom they have
not heard? And how shall they hear without a preacher?"
Romans 10:13 is another of those verses used by many, even in many Baptist churches,
as applicable to the alien sinner. The alien sinner is never instructed to pray some
form of "sinner's prayer," or to "call upon the name of the Lord" in order to receive
eternal life.
Yet, Romans 10:13 has become one of the "bread and butter" texts used in invitations
at most churches, to offer the alien sinner a place in the family of God. It is worthy
of note. The expression "call upon the name of the Lord" is not found in John's Gospel.
Can you imagine the Lord, one on one with as many people as He conversed with in
John's Gospel, not telling the alien sinner the multiplicity of steps he should
follow, according to many religious systems, in order to receive eternal life if, in
fact, all those steps are essential?
Everyone should take the plan of salvation, or means of receiving eternal life, which
you subscribe to and see if it squares with what Christ preached for salvation. In
most cases, you will find what is imposed on the alien sinner today to receive eternal
life violates Christ's example and is nothing more than unscriptural lyrics without
promise from God.
Our text, Romans 10:13, is found in the Joel 2:32 prophecy, "And it shall come to
pass, that whosoever shall call on the name of the Lord shall be delivered: for in
mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the
remnant whom the Lord shall call."
The deliverance of this prophecy regards those "in the remnant whom the Lord shall
call." To fail to distinguish the conditions essential to becoming one of "the
remnant," to which the promises of Joel 2:28, 32 were made, from the conditions, by
which "the remnant" thus made could possess the things promised, is to engender
confusion.
In Romans 9:27, Paul said, " . . . . a remnant shall be saved." These words are quoted
from Isaiah 10:22, and although they await future fulfillment, Paul added, "Even so
then at this present time also there is a remnant according to the election of grace"
(Rm 11:5). It is our conviction the deliverance of Joel 2:32 is restricted to those
"in the remnant," and the salvation of Romans 10:13 is applicable to "a remnant
according to the election of grace," which exists "at this present time."
We purpose to prove this by two methods. First, by a consideration of the context in
which our text occurs. Second, by a consideration of the subject matter elsewhere used
in the New Testament.
Within the context of Romans 10:13, we read in 10:12, "For there is no difference
between the Jew and the Greek: for the same Lord over all is rich unto all that call
upon him." The "all that call upon him" used here involves a class of people of whom
it is said, "For there is no difference between the Jew and the Greek."
There is only one place in scripture where "the Jews and the Greek" are in agreement.
Paul wrote, "There is neither Jew nor Greek, there is neither bond nor free, there is
neither male nor female: for ye are all one in Christ Jesus" (Gal 3:28).
In Colossians 3:10-12, he says, "And have
put on the new man, which is renewed in knowledge after the image of him that created
him: where there is neither Greek nor Jew . . . . but Christ is all, and in all . . .
. the elect of God." The national distinction is surrendered "in Christ Jesus" and
those "in Christ Jesus" are termed "the elect of God."
Romans 10:14 reads in part, "How then shall they call on him in whom they have not
believed?" This verse shows that calling on him follows believing. But, notice
something else. In verses 12 and 13 look at the expression "call upon him" and "call
upon the name."
In verse 14, we have another expression which denotes relationship established, and
that is, "in whom." One cannot "call upon him" who has not believed "in" Him. The
"they" of verse 14 equals the "whosoever" of verse 13 who equals that class of whom it
is true, "there is no difference between the Jew and the Greek," thus, those "in
Christ Jesus."
The salvation that comes as the result of believing in Christ is not the same aspect
of salvation that is promised "whosoever shall call upon the name of the Lord." The
latter is beyond the fact of believing in Christ, and is that secondary aspect of
salvation from the power and influence of sin in the life of the believer.
In Psalms 55:16 David said, "As for me,I will call upon God; and the Lord shall save
me." This is not the cry of an alien sinner, nor do the words "save me" pertain to
deliverance from the penalty of sin. David's prayer was offered as a child of God, and
the salvation he asked for was from "the oppression of the wicked," (vs 3).
The same scriptural limitations are to be found in the New Testament. In the New
Testament, since Christ's ascension "into heaven," we have learned He functions as
"high priest over the house of God," which is "the church" or churches.
Baptism inducts the believer in Christ "into" that sphere and those in the Lord's
Churches have recourse to the priesthood
of Christ. We believe that a consideration of those texts involving the expression,
"call upon the name of the Lord," used elsewhere in the New Testament, since the
ascension of Christ into heaven, will show the expression is descriptive of baptized
believers, or those in New Testament churches.
As an example, consider the descriptives given of that class of people said to have
been "persecuted" by Saul of Tarsus. In Acts 8:3 and Acts 9:1-2, 13, 15, we have five
descriptives given of them. They are: 1) "the church" which was "at Jerusalem;" 2)
"the disciples of the Lord;" 3) those "of this way;" 4) "thy saints;" and 5) "all that
call on thy name."
To apply the phrase "all that call on thy name" to alien sinners, as many do with
Romans 10:13, is to fail to see that the "all" included baptized believers, or the
saved who had been added to a New Testament church by scriptural baptism, and no one
else.
Consider another example. In I Corinthians 1:1-2, "Paul . . . . Unto the church of God
which is at Corinth, to them that are sanctified in Christ Jesus, called . . . .
saints, with all that in every place call upon the name of Jesus Christ our Lord, both
theirs and our's."
This word "church" is from ekklesia and means "an assembly." Features such as "local
and visible" inhere in this term therefore it is not necessary to, nor does scripture,
modify this word by such descriptives. Since the word means nothing more than "an
assembly," it is not necessary to modify the word by some descriptive which
distinguishes one kind of "an assembly" from another kind. Here, the word is modified
by "of God at Corinth" thus distinguishing the Lord's assembly from those of the
Greeks.
Paul also speaks of "all in every place." He does not say, "some in every place," nor
"each in every place," but "with all that in every place call upon the name of Jesus
Christ our Lord, both (not, his, but) theirs and our's."
Now consider the word "place" in connection with "the church of God which is at
Corinth." Paul wrote, "when ye come together in the church . . . . in one place" (I
Cor 11:18, 20) or, "If therefore the whole church be come together into one place" (I
Cor 14:23).
The "whole church" coming "together into one place" would involve "all" in one "place"
as "at Corinth." And, we know what Paul taught in one "church" he taught "in all
churches" (I Cor 7:17), thus "everywhere in every church" (I Cor 4:17).
The "everywhere" of I Corinthians 4:17 would equal the "every place" in I Corinthians
1:2, and the "all . . . . in every place" of the latter would equal the "every church"
of the former. The only way to have "all" in more than one place is through the idea
of the "local, visible church" as some choose to express it. There was "one place" in
Corinth, one in Thessalonica, one in Philippi, etc., and there was "all . . . . in
every place," as the "whole" could, did and was instructed to "come together in the
church . . . . into one place" as "at Corinth."
As the expression, "all that call upon thy name" in Acts 9:14, was descriptive, not of
alien sinners, but of the "saints . . . . in the church . . . . at Jerusalem" thus of
baptized believers, so in I Corinthians 1:2 the same expression is descriptive of
"all" constituting each "church" in each "place," as "at Corinth."
Now consider another example. In Acts 22:16 Ananias told "Brother Saul . . . . the God
of our fathers hath chosen thee . . . . And now why tarriest thou? Arise, and be
baptized, and wash away thy sins, calling on the name of the Lord" (Acts 22:13-14,
16). This verses is used by all who teach baptismal regeneration as proof that baptism
is imposed on the alien sinner in order to the remission of his past sins. The
question, "And now why tarriest thou?" indicates the necessity of something prior to
baptism.
We have already shown that it is to be a "disciple made." The word "arise" is active
voice. This was something Saul was to do. The words "be baptized" are passive voice,
and involve something that Saul was to have done to himself. The word "wash" is middle
voice, and involves something Saul was to do for himself.
He was not told to "be baptized and thereby wash away thy sins." He was told to "be
baptized, and wash away thy sins, calling on the name of the Lord." The "wash away thy
sins" is by means of "calling on the name of the Lord." But, what does baptism have to
do with that?
Baptism inducts the believer in Christ "into" the church where Christ functions as
"the saviour of the body . . . . an high priest over the house of God" (I Cor 12:13,
27; Eph 5:23; Heb 10:21). "Calling on the name of the Lord" is the lifetime
responsibility of all the saved in New Testament churches.
Thus, Paul exhorted, "dearly beloved" speaking to those in the church to "let us
cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the
fear of God" (II Cor 7:1). It is the same truth as found in I John 1:9. And it is
Christ, who currently functions, as "the saviour of the body," and Who, by His
priestly work lives to "cleanse (not, alien sinners) but it (the church) with the
washing of water by the word" (Eph 5:25-26).
Under the supposition that one washes away his sins in baptism, then why tell one to
"be baptized and wash away his sins," if it would automatically be done should he obey
the commandment to be baptized? This is kind of like telling a man who was about to be
electrocuted for a crime to take his time dying.
The kind of washing the children of God do for themselves is the same as that spoken
of in John 13:10, "wash his feet." But, "He that is washed needeth not save to wash
his feet, but is clean very whit: and ye are clean, but not all."
In the prophecy of Joel 2:32, the deliverance promised as the result of calling on the
name of the Lord was offered those "in the remnant whom the Lord shall call." In
Romans 10:13, the deliverance promised, as the result of calling on the name of the
Lord, was offered those of whom it is true. "There is no difference between the Jew
and the Greek." That is, those "in Christ Jesus" wherein the national distinction is
lost, and those who have "believed in him" before "they call on him." In Acts 9:14, I
Corinthians 1:2 and Acts 22:16 calling on the name of the Lord was descriptive of
those in the churches, or baptized believers.
Romans 10:13 offers an aspect of salvation beyond believing in Christ. It is not the
same aspect of salvation that comes when one believes in Christ. The latter makes one
a child of God, and delivers him from the penalty of sin. The former enables the child
of God to "walk and please God," and delivers him from the power and influence of sin
in his life. The former is an accomplished fact, never to be repeated. The latter is
the lifetime responsibility of the saved, in the place of God's appointment, the New
Testament Church.
God has had, and has, only one plan by which the alien sinner receives "eternal life,"
and it is not by "calling on the name of the Lord." That expression is applicable to
baptized believers, and enables them to "wash" their "feet" (Jn 13:10) or "purge"
themselves (II Tim 2:21) or "cleanse" themselves (II Cor 7:1) in accordance with the
truth of Romans 7:24, 8:2, 4; Hebrews 4:14-16, 7:25, 10:21; I John 1:9, 2:1 and etc. BD
Greek: for the same Lord over all is rich unto all that call upon him. For whosoever
shall call upon the name of the Lord shall be saved. How then shall they call on him
in whom they have not believed? And how shall they believe in him of whom they have
not heard? And how shall they hear without a preacher?"
Romans 10:13 is another of those verses used by many, even in many Baptist churches,
as applicable to the alien sinner. The alien sinner is never instructed to pray some
form of "sinner's prayer," or to "call upon the name of the Lord" in order to receive
eternal life.
Yet, Romans 10:13 has become one of the "bread and butter" texts used in invitations
at most churches, to offer the alien sinner a place in the family of God. It is worthy
of note. The expression "call upon the name of the Lord" is not found in John's Gospel.
Can you imagine the Lord, one on one with as many people as He conversed with in
John's Gospel, not telling the alien sinner the multiplicity of steps he should
follow, according to many religious systems, in order to receive eternal life if, in
fact, all those steps are essential?
Everyone should take the plan of salvation, or means of receiving eternal life, which
you subscribe to and see if it squares with what Christ preached for salvation. In
most cases, you will find what is imposed on the alien sinner today to receive eternal
life violates Christ's example and is nothing more than unscriptural lyrics without
promise from God.
Our text, Romans 10:13, is found in the Joel 2:32 prophecy, "And it shall come to
pass, that whosoever shall call on the name of the Lord shall be delivered: for in
mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the
remnant whom the Lord shall call."
The deliverance of this prophecy regards those "in the remnant whom the Lord shall
call." To fail to distinguish the conditions essential to becoming one of "the
remnant," to which the promises of Joel 2:28, 32 were made, from the conditions, by
which "the remnant" thus made could possess the things promised, is to engender
confusion.
In Romans 9:27, Paul said, " . . . . a remnant shall be saved." These words are quoted
from Isaiah 10:22, and although they await future fulfillment, Paul added, "Even so
then at this present time also there is a remnant according to the election of grace"
(Rm 11:5). It is our conviction the deliverance of Joel 2:32 is restricted to those
"in the remnant," and the salvation of Romans 10:13 is applicable to "a remnant
according to the election of grace," which exists "at this present time."
We purpose to prove this by two methods. First, by a consideration of the context in
which our text occurs. Second, by a consideration of the subject matter elsewhere used
in the New Testament.
Within the context of Romans 10:13, we read in 10:12, "For there is no difference
between the Jew and the Greek: for the same Lord over all is rich unto all that call
upon him." The "all that call upon him" used here involves a class of people of whom
it is said, "For there is no difference between the Jew and the Greek."
There is only one place in scripture where "the Jews and the Greek" are in agreement.
Paul wrote, "There is neither Jew nor Greek, there is neither bond nor free, there is
neither male nor female: for ye are all one in Christ Jesus" (Gal 3:28).
In Colossians 3:10-12, he says, "And have
put on the new man, which is renewed in knowledge after the image of him that created
him: where there is neither Greek nor Jew . . . . but Christ is all, and in all . . .
. the elect of God." The national distinction is surrendered "in Christ Jesus" and
those "in Christ Jesus" are termed "the elect of God."
Romans 10:14 reads in part, "How then shall they call on him in whom they have not
believed?" This verse shows that calling on him follows believing. But, notice
something else. In verses 12 and 13 look at the expression "call upon him" and "call
upon the name."
In verse 14, we have another expression which denotes relationship established, and
that is, "in whom." One cannot "call upon him" who has not believed "in" Him. The
"they" of verse 14 equals the "whosoever" of verse 13 who equals that class of whom it
is true, "there is no difference between the Jew and the Greek," thus, those "in
Christ Jesus."
The salvation that comes as the result of believing in Christ is not the same aspect
of salvation that is promised "whosoever shall call upon the name of the Lord." The
latter is beyond the fact of believing in Christ, and is that secondary aspect of
salvation from the power and influence of sin in the life of the believer.
In Psalms 55:16 David said, "As for me,I will call upon God; and the Lord shall save
me." This is not the cry of an alien sinner, nor do the words "save me" pertain to
deliverance from the penalty of sin. David's prayer was offered as a child of God, and
the salvation he asked for was from "the oppression of the wicked," (vs 3).
The same scriptural limitations are to be found in the New Testament. In the New
Testament, since Christ's ascension "into heaven," we have learned He functions as
"high priest over the house of God," which is "the church" or churches.
Baptism inducts the believer in Christ "into" that sphere and those in the Lord's
Churches have recourse to the priesthood
of Christ. We believe that a consideration of those texts involving the expression,
"call upon the name of the Lord," used elsewhere in the New Testament, since the
ascension of Christ into heaven, will show the expression is descriptive of baptized
believers, or those in New Testament churches.
As an example, consider the descriptives given of that class of people said to have
been "persecuted" by Saul of Tarsus. In Acts 8:3 and Acts 9:1-2, 13, 15, we have five
descriptives given of them. They are: 1) "the church" which was "at Jerusalem;" 2)
"the disciples of the Lord;" 3) those "of this way;" 4) "thy saints;" and 5) "all that
call on thy name."
To apply the phrase "all that call on thy name" to alien sinners, as many do with
Romans 10:13, is to fail to see that the "all" included baptized believers, or the
saved who had been added to a New Testament church by scriptural baptism, and no one
else.
Consider another example. In I Corinthians 1:1-2, "Paul . . . . Unto the church of God
which is at Corinth, to them that are sanctified in Christ Jesus, called . . . .
saints, with all that in every place call upon the name of Jesus Christ our Lord, both
theirs and our's."
This word "church" is from ekklesia and means "an assembly." Features such as "local
and visible" inhere in this term therefore it is not necessary to, nor does scripture,
modify this word by such descriptives. Since the word means nothing more than "an
assembly," it is not necessary to modify the word by some descriptive which
distinguishes one kind of "an assembly" from another kind. Here, the word is modified
by "of God at Corinth" thus distinguishing the Lord's assembly from those of the
Greeks.
Paul also speaks of "all in every place." He does not say, "some in every place," nor
"each in every place," but "with all that in every place call upon the name of Jesus
Christ our Lord, both (not, his, but) theirs and our's."
Now consider the word "place" in connection with "the church of God which is at
Corinth." Paul wrote, "when ye come together in the church . . . . in one place" (I
Cor 11:18, 20) or, "If therefore the whole church be come together into one place" (I
Cor 14:23).
The "whole church" coming "together into one place" would involve "all" in one "place"
as "at Corinth." And, we know what Paul taught in one "church" he taught "in all
churches" (I Cor 7:17), thus "everywhere in every church" (I Cor 4:17).
The "everywhere" of I Corinthians 4:17 would equal the "every place" in I Corinthians
1:2, and the "all . . . . in every place" of the latter would equal the "every church"
of the former. The only way to have "all" in more than one place is through the idea
of the "local, visible church" as some choose to express it. There was "one place" in
Corinth, one in Thessalonica, one in Philippi, etc., and there was "all . . . . in
every place," as the "whole" could, did and was instructed to "come together in the
church . . . . into one place" as "at Corinth."
As the expression, "all that call upon thy name" in Acts 9:14, was descriptive, not of
alien sinners, but of the "saints . . . . in the church . . . . at Jerusalem" thus of
baptized believers, so in I Corinthians 1:2 the same expression is descriptive of
"all" constituting each "church" in each "place," as "at Corinth."
Now consider another example. In Acts 22:16 Ananias told "Brother Saul . . . . the God
of our fathers hath chosen thee . . . . And now why tarriest thou? Arise, and be
baptized, and wash away thy sins, calling on the name of the Lord" (Acts 22:13-14,
16). This verses is used by all who teach baptismal regeneration as proof that baptism
is imposed on the alien sinner in order to the remission of his past sins. The
question, "And now why tarriest thou?" indicates the necessity of something prior to
baptism.
We have already shown that it is to be a "disciple made." The word "arise" is active
voice. This was something Saul was to do. The words "be baptized" are passive voice,
and involve something that Saul was to have done to himself. The word "wash" is middle
voice, and involves something Saul was to do for himself.
He was not told to "be baptized and thereby wash away thy sins." He was told to "be
baptized, and wash away thy sins, calling on the name of the Lord." The "wash away thy
sins" is by means of "calling on the name of the Lord." But, what does baptism have to
do with that?
Baptism inducts the believer in Christ "into" the church where Christ functions as
"the saviour of the body . . . . an high priest over the house of God" (I Cor 12:13,
27; Eph 5:23; Heb 10:21). "Calling on the name of the Lord" is the lifetime
responsibility of all the saved in New Testament churches.
Thus, Paul exhorted, "dearly beloved" speaking to those in the church to "let us
cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the
fear of God" (II Cor 7:1). It is the same truth as found in I John 1:9. And it is
Christ, who currently functions, as "the saviour of the body," and Who, by His
priestly work lives to "cleanse (not, alien sinners) but it (the church) with the
washing of water by the word" (Eph 5:25-26).
Under the supposition that one washes away his sins in baptism, then why tell one to
"be baptized and wash away his sins," if it would automatically be done should he obey
the commandment to be baptized? This is kind of like telling a man who was about to be
electrocuted for a crime to take his time dying.
The kind of washing the children of God do for themselves is the same as that spoken
of in John 13:10, "wash his feet." But, "He that is washed needeth not save to wash
his feet, but is clean very whit: and ye are clean, but not all."
In the prophecy of Joel 2:32, the deliverance promised as the result of calling on the
name of the Lord was offered those "in the remnant whom the Lord shall call." In
Romans 10:13, the deliverance promised, as the result of calling on the name of the
Lord, was offered those of whom it is true. "There is no difference between the Jew
and the Greek." That is, those "in Christ Jesus" wherein the national distinction is
lost, and those who have "believed in him" before "they call on him." In Acts 9:14, I
Corinthians 1:2 and Acts 22:16 calling on the name of the Lord was descriptive of
those in the churches, or baptized believers.
Romans 10:13 offers an aspect of salvation beyond believing in Christ. It is not the
same aspect of salvation that comes when one believes in Christ. The latter makes one
a child of God, and delivers him from the penalty of sin. The former enables the child
of God to "walk and please God," and delivers him from the power and influence of sin
in his life. The former is an accomplished fact, never to be repeated. The latter is
the lifetime responsibility of the saved, in the place of God's appointment, the New
Testament Church.
God has had, and has, only one plan by which the alien sinner receives "eternal life,"
and it is not by "calling on the name of the Lord." That expression is applicable to
baptized believers, and enables them to "wash" their "feet" (Jn 13:10) or "purge"
themselves (II Tim 2:21) or "cleanse" themselves (II Cor 7:1) in accordance with the
truth of Romans 7:24, 8:2, 4; Hebrews 4:14-16, 7:25, 10:21; I John 1:9, 2:1 and etc. BD
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