Whosoever that call upon the Name of the Lord

For the scripture saith, Whosoever believeth on him shall not be ashamed.
Romans 10:11-15
Charles e Whisnant, Pastor/Elder/Exposition Preaching
November 10 2013

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.

Acts 7:59, 10:36; Romans 3:22; 3:29; 3:30; Colossians 3:11; 1 Timothy 2:5

For whosoever shall call upon the name of the Lord shall be saved.
‘Joel 23:32, Acts 2:21; Romans 1:1;
Whosoever: Joel 2:32 and Acts 2:21

Romans 10 13 word

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.

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?

John 9:36; Acts 8:31; Ephesians 2:17; 4:21; Titus 1:3; Romans 1:1.

Romans 1:5; 16:25-26; Mark 16:15-16; Luke 24:46-47; John 20:31; Acts 19:2; 26:1;7;-18; 2 Timothy 4:17; Titus 1:3

Verses 14, 15. – How then shall they call on him in whom they have not believed? This question may be taken, in the first place, as serving to connect the two passages from Joel and from Isaiah. But it is further the beginning of a sorites, suggested by a new thought, which is carried out to the end of the chapter.

The course of this new thought through the rest of the chapter may be expounded as follows: It might be pleaded, in behalf of the unbelieving Jews, that they had never really heard, through preachers duly sent to them, the gospel message; and hence that they were not to be blamed for rejecting it. With this idea before him, the apostle first (vers. 14, 15) allows generally, in the form of a series of questions, that, as before calling on the Lord there must be faith, so before faith there must be hearing, before hearing there must be preaching, and for preaching there must be authorizing mission; and he quotes, in illustration, a passage from Isaiah, which describes beautifully the preaching of good tidings of peace by commissioned messengers to all the world.
But he is careful to add (vers. 16, 17) that, according to the same prophet, such universal preaching, and consequent hearing, does not involve universal hearkening; thus showing, in view of the main purpose of his argument, that the fact of the Jews not hearkening now is no evidence that they had not heard.

Romans 10 13 cloud

Then he goes on to ask whether any could plead the excuse of not having heard, so as to justify want of the faith that cometh of hearing. Nay, he replies (ver. 18), the sound of the good tidings has gone forth to all the earth, even like the language of nature spoken of in Psalm 19.

Then (ver. 19), pressing his argument home to the Jews, who have been all along in view, he asks, “But I say, Did not Israel know?” The word ἕγνω, being different from ἤκουσααν previously used, must express some different meaning. But what St. Paul exactly meant by it is not quite clear. The quotations from the Old Testament that follow in proof of knowledge (vers. 19, 20) seem to support the view that what Israel knew, or ought to have known, was the Divine design of the promulgation of the “good tidings” to all the world, which has just been spoken cf.

Such promulgation should have been to them no stumbling-block; for it had been told to them from Moses downwards, and they had full opportunity of knowing it. Lastly (ver. 21), the apostle intimates that the present state of things, in which Gentiles accept the gospel while Israel in the main rejects it, far from being an objection to it, is but a further fulfilment of Isaiah’s prophecies, which represent God as making himself known to those who had not known him, while pleading with Israel in vain. This exposition of the supposed course of thought being borne in mind, the passage (with the further aid of some interposed comments) may become intelligible. It continues:

And how shall they believe in him of whom they have not heard! and how shall they hear without a preacher! and how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that [preach the gospel (or, good tidings) of peace, and] bring glad tidings of flood things! (Isaiah 3:7). The genuineness of the. words within brackets is at least doubtful. Even with them the text is not quoted in full, though sufficiently to remind of its purport.

And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! 15the very feet of its preachers are called “beautiful” for the sake of their message.

Isaiah 52:;7; Nahum 1:15; Romans 1:15; 15:20; Ephesians 6:15; Romans 1:1; and 10:14

AND HOW?  Jeremiah 23:32; Matthew 9:28; 10:1-6; 28:18-20; Luke 10:1; John 20:21; Acts 9:15; 13:2-4; 22:21; 1 Corinthians 5:18-20; Ephesians 3:8; 4:11-12; 1 Peter 1:12. THE GOSPEL:  Isaiah 57:19; Luke 2:14; Acts 10:36; Ephesians 2:17; 6:15. AND BRING: Isaiah 40:9; 61:1; Luke 2:10; 8:1; Acts 23:26

And how shall they preach, except they be sent,…. There is no proper, rightful, regular, and lawful preaching of the word without a mission, which is either extraordinary, or ordinary; extraordinary mission was such as the apostles themselves had; who, as they were called to extraordinary service, had extraordinary qualifications, and were sent forth in an extraordinary manner, with a power of doing miracles, and immediately by Christ himself.

Ordinary mission is of men to be pastors and teachers, which includes qualifications for the ministerial work; for whom Christ sends forth into such service, he bestows gifts on them, fitting them for it, some more, some less, but all have some; and it also includes a call unto it, which is either internal, and by the Spirit of God.
A and lies partly in the furniture he gives, and the inclination of the heart to this good work which he forms; and which arises not from a vanity of mind, and a desire of popular applause, and worldly views, and sinister ends; but from a real concern for the good of souls, and the glory of Christ, being willing to deny themselves, and forsake all for Christ.

The very feet of its preachers are called “beautiful” for the sake of their message.
Sermon notes taking from several great men:  Spurgeon, MacArthur, Gill, Barnes and google image.


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