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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 10:12–21. His four-level outline is real structure in the source text, so it is rendered as structure.
The first words express the design of the apostle through these verses, that there is no difference between Jews and Gentiles, but they stand upon the same level in point of acceptance with God. In Jesus Christ there is neither Greek nor Jews, Col 3:11. God doth not save any nor reject any because they are Jews, nor because they are Greeks, but doth equally accept both upon gospel terms: There is no difference. For the proof of this he urges two arguments: -
I.That God is the same to all:
The same Lord over all is rich unto all. There is not one God to the Jews who is more kind, and another to the Gentiles who is less kind; but he is the same to all, a common father to all mankind. When he proclaimed his name, The Lord, the Lord god, gracious and merciful, he thereby signified not only what he was to the Jews, but what he is and will be to all his creatures that seek unto him: not only good, but rich, plenteous in goodness: he hath wherewith to supply them all, and he is free and ready to give out to them; he is both able and willing: not only rich, but rich unto us, liberal and bountiful in dispensing his favours to all that call upon him. Something must be done by us, that we may reap of this bounty; and it is as little as can be, we must call upon him. He will for this be enquired of (Eze 36:37), and surely that which is not worth the asking is not worth the having. We have nothing to do but to draw out by prayer, as there is occasion.
II.That the promise is the same to all (Rom 10:13):
Whoever shall call - one as well as another, without exception. This extent, this undifferencing extent, of the promise both to Jews and Gentiles he thinks should not be surprising, for it was foretold by the prophet, Joe 2:32. Calling upon the name of the Lord is here put for all practical religion. What is the life of a Christian but a life of prayer? It implies a sense of our dependence on him, an entire dedication of ourselves to him, and a believing expectation of our all from him. He that thus calls upon him shall be saved. It is but ask and have; what would we have more? for the further illustration of this he observes,
1.How necessary it was that the gospel should be preached to the Gentiles, Rom 10:14, Rom 10:15. This was what the Jews were so angry with Paul for, that he was the apostle of the Gentiles, and preached the gospel to them. Now he shows how needful it was to bring them within the reach of the forementioned promise, an interest in which they should not envy to any of their fellow-creatures.
(1.)They cannot call on him in whom they have not believed. Except they believe that he is God, they will not call upon him by prayer; to what purpose should they? The grace of faith is absolutely necessary to the duty of prayer; we cannot pray aright, nor pray to acceptation, without it. He that comes to God by prayer must believe, Heb 11:6. Till they believed the true God, they were calling upon idols, O Baal, hear us.
(2.)They cannot believe in him of whom they have not heard. some way or other the divine revelation must be made known to us, before we can receive it and assent to it; it is not born with us. In hearing is included reading, which is tantamount, and by which many are brought to believe (Joh 20:31): These things are written that you may believe. But hearing only is mentioned, as the more ordinary and natural way of receiving information.
(3.)They cannot hear without a preacher; how should they? Somebody must tell them what they are to believe. Preachers and hearers are correlates; it is a blessed thing when they mutually rejoice in each other - the hearers in the skill and faithfulness of the preacher, and the preacher in the willingness and obedience of the hearers.
(4.)They cannot preach except they be sent, except they be both commissioned and in some measure qualified for their preaching work. How shall a man act as an ambassador, unless he have both his credentials and his instructions from the prince that sends him? This proves that to the regular ministry there must be a regular mission and ordination. It is God's prerogative to send ministers; he is the Lord of the harvest, and therefore to him we must pray that he would send forth labourers, Mat 9:38. He only can qualify men for, and incline them to, the work of the ministry. But the competency of that qualification, and the sincerity of that inclination, must not be left to the judgment of every man for himself: the nature of the thing will by no means admit this; but, for the preservation of due order in the church, this must needs be referred and submitted to the judgment of a competent number of those who are themselves in that office and of approved wisdom and experience in it, who, as in all other callings, are presumed the most able judges, and who are empowered to set apart such as they find so qualified and inclined to this work of the ministry, that by this preservation of the succession the name of Christ may endure for ever and his throne as the days of heaven. And those that are thus set apart, not only may, but must preach, as those that are sent.
2.How welcome the gospel ought to be to those to whom it was preached, because it showed the way to salvation, Rom 10:15. For this he quotes Isa 52:7. The like passage we have, Nah 1:15, which, if it point at the glad tidings of the deliverance of Israel out of Babylon in the type, yet looks further to the gospel, the good news of our salvation by Jesus Christ. Observe,
(1.)What the gospel is: It is the gospel of peace; it is the word of reconciliation between God and man. On earth peace, Luk 2:14. Or, peace is put in general for all good; so it is explained here; it is glad tidings of good things. The things of the gospel are good things indeed, the best things; tidings concerning them are the most joyful tidings, the best news that ever came from heaven to earth.
(2.)What the work of ministers is: To preach this gospel, to bring these glad tidings; to evangelize peace (so the original is), to evangelize good things. Every good preacher is in this sense an evangelist: he is not only a messenger to carry the news, but an ambassador to treat; and the first gospel preachers were angels, Luk 2:13, etc.
(3.)How acceptable they should therefore be to the children of men for their work's sake: How beautiful are the feet, that is, how welcome are they! Mary Magdalene expressed her love to Christ by kissing his feet, and afterwards by holding him by the feet, Mat 28:9. And, when Christ was sending forth his disciples, he washed their feet. Those that preach the gospel of peace should see to it that their feet (their life and conversation) be beautiful: the holiness of ministers' lives is the beauty of their feet. How beautiful! namely, in the eyes of those that hear them. Those that welcome the message cannot but love the messengers. See Th1 5:12, Th1 5:13.
3.He answers an objection against all this, which might be taken from the little success which the gospel had in many places (Rom 10:16): But they have not all obeyed the gospel. All the Jews have not, all the Gentiles have not; far the greater part of both remain in unbelief and disobedience. Observe, The gospel is given us not only to be known and believed, but to be obeyed. It is not a system of notions, but a rule of practice. This little success of the word was likewise foretold by the prophet (Isa 53:1): Who hath believed our report? Very few have, few to what one would think should have believed it, considering how faithful a report it is and how well worthy of all acceptation, - very few to the many that persist in unbelief. It is no strange thing, but it is a very sad and uncomfortable thing, for the ministers of Christ to bring the report of the gospel, and not to be believed in it. Under such a melancholy consideration it is good for us to go to God and make our complaint to him. Lord, who hath believed, etc. In answer to this,
(1.)He shows that the word preached is the ordinary means of working faith (Rom 10:17): So then, ara - however; though many that hear do not believe, yet those that believe have first heard. Faith cometh by hearing. It is the summary of what he had said before, Rom 10:14. The beginning, progress, and strength of faith, are by hearing. The word of God is therefore called the word of faith: it begets and nourishes faith. God gives faith, but it is by the word as the instrument. Hearing (that hearing which works faith) is by the word of God. It is not hearing the enticing words of man's wisdom, but hearing the word of God, that will befriend faith, and hearing it as the word of God. See Th1 2:13.
(2.)That those who would not believe the report of the gospel, yet, having heard it, were thereby left inexcusable, and may thank themselves for their own ruin, Rom 10:18, to the end.
[1.]The Gentiles have heard it (Rom 10:18): Have they not heard? Yes, more or less, they have either heard the gospel, or at least heard of it. Their sound went into all the earth; not only a confused sound, but their words (more distinct and intelligible notices of these things) are gone unto the ends of the world. The commission which the apostles received runs thus: Go you into all the world - preach to every creature - disciple all nations; and they did with indefatigable industry and wonderful success pursue that commission. See the extent of Paul's province, Rom 15:19. To this remote island of Britain, one of the utmost corners of the world, not only the sound, but the words, of the gospel came within a few years after Christ's ascension. It was in order to this that the gift of tongues was at the very first poured so plentifully upon the apostles, Acts 2. In the expression here he plainly alludes to Psa 19:4, which speaks of the notices which the visible works of God in the creation give to all the world of the power and Godhead of the Creator. As under the Old Testament God provided for the publishing of the work of creation by the sun, moon, and stars, so now for the publishing of the work of redemption to all the world by the preaching of gospel ministers, who are therefore called stars.
[2.]The Jews have heard it too, Rom 10:19-21. For this he appeals to two passages of the Old Testament, to show how inexcusable they are too. Did not Israel know that the Gentiles were to be called in? They might have known it from Moses and Isaiah.
First, One is taken from Deu 32:21, I will provoke you to jealousy. The Jews not only had the offer, but saw the Gentiles accepting it and benefitted by that acceptance, witness their vexation at the event. They had the refusal: To you first, Act 3:26. In all places where the apostles came still the Jews had the first offer, and the Gentiles had but their leavings. If one would not, another would. Now this provoked them to jealousy. They, as the elder brother in the parable (Lu. 15) envied the reception and entertainment of the prodigal Gentiles upon their repentance. The Gentiles are here called no people, and a foolish nation, that is, not the professing people of God. How much soever there be of the wit and wisdom of the world, those that are not the people of God are, and in the end will be found to be, a foolish people. Such was the state of the Gentile world, who yet were made the people of God, and Christ to them the wisdom of God. What a provocation it was to the Jews to see the Gentiles taken into favour we may see, Act 13:45; Act 17:5, Act 17:13, and especially Act 22:22. It was an instance of the great wickedness of the Jews that they were thus enraged; and this in Deuteronomy is the matter of a threatening. God often makes people's sin their punishment. A man needs no greater plague than to be left to the impetuous rage of his own lusts.
Secondly, Another is taken from Isa 65:1, Isa 65:2, which is very full, and in it Esaias is very bold - bold indeed, to speak so plainly of the rejection of his own countrymen. Those that will be found faithful have need to be very bold. Those that are resolved to please God must not be afraid to displease any man. Now Esaias speaks boldly and plainly,
a.Of the preventing grace and favour of God in the reception and entertainment of the Gentiles (Rom 10:20): I was found of those that sought me not. The prescribed method is, Seek and find; this is a rule for us, not a rule for God, who is often found of those that do not seek. His grace is his own, distinguishing grace his own, and he dispenses it in a way of sovereignty, gives of withholds it at pleasure - anticipates us with the blessings, the riches choicest blessings, of his goodness. Thus he manifested himself to the Gentiles, by sending the light of the gospel among them, when they were so far from seeking him and asking after him that they were following after lying vanities, and serving dumb idols. Was not this our own particular case? Did not God begin in love, and manifest himself to us when we did not ask after him? And was not that a time of love indeed, to be often remembered with a great deal of thankfulness?
b.Of the obstinacy and perverseness of Israel, notwithstanding the fair offers and affectionate invitations they had, Rom 10:21. Observe,
(a.)God's great goodness to them: All day long I have stretched forth my hands. [a.] His offers: I have stretched forth my hands, offering them life and salvation with the greatest sincerity and seriousness that can be, with all possible expressions of earnestness and importunity, showing them the happiness tendered, setting it before them with the greatest evidence, reasoning the case with them. Stretching forth the hands is the gesture of those that require audience (Act 26:1), or desire acceptance, Pro 1:24. Christ was crucified with his hands stretched out. Stretched forth my hands as offering reconciliation - come let us shake hands and be friends; and our duty is to give the hand to him, Ch2 30:8. [b.] His patience in making these offers: All day long. The patience of God towards provoking sinners is admirable. He waits to be gracious. The time of God's patience is here called a day, lightsome as a day and fit for work and business, but limited as a day, and a night at the end of it. he bears long, but he will not bear always.
(b.)Their great badness to him. They were a disobedient gainsaying people. One word in the Hebrew, in Isaiah, is here well explained by two; not only disobedient to the call, not yielding to it, but gainsaying, and quarrelling with it, which is much worse. Many that will not accept of a good proposal will yet acknowledge that they have nothing to say against it: but the Jews who believed not rested not there, but contradicted and blasphemed. God's patience with them was a very great aggravation of their disobedience, and rendered it the more exceedingly sinful; as their disobedience advanced the honour of God's patience and rendered it the more exceedingly gracious. It is a wonder of mercy in God that his goodness is not overcome by man's badness; and it is a wonder of wickedness in man that his badness is not overcome by God's goodness.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
God himself, when he was seen by Moses, said to him: “My name is the Lord.” This is the Son of God, who is said to be both a messenger and God. The Son is not to be confused with the Father from whom all things come, but is to be acknowledged as the One through whom all things come and to whom all things belong. He is called God because the Father and the Son are one. He is also called an angel, because he was sent by the Father to announce the promised salvation.
"For the Scripture saith," he proceeds, "Whosoever believeth on Him, shall not be ashamed. 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."
You see how he produces witnesses, whether to the faith, or to the confession of it. For the words, "Every one that believeth," point out the faith. But the words, "Whosoever shall call upon," set forth confession. Then again to proclaim the universality of the grace, and to lay their boasting low, what he had before demonstrated at length, he here briefly recalls to their memory, showing again that there is no difference between the Jew and the uncircumcised. "For there is," he says, "no difference between the Jew and the Greek." And what he had said about the Father, when he was arguing this point, that he says here about the Son. For as before he said in asserting this, "Is He the God of the Jews only? Is He not of the Gentiles also? Yes, of the Gentiles also: seeing it is one God":-So he says here also, "For the same Lord over all is rich unto all (and upon all)." You see how he sets Him forth as exceedingly desiring our salvation, since He even reckons this to be riches to Himself; so that they are not even now to despair, or fancy that, provided they would repent, they were unpardonable. For He who considereth it as riches to Himself to save us, will not cease to be rich. Since even this is riches, the fact of the gift being shed forth unto all.
By faith in Jesus Christ is granted to us both possession of the little beginning of salvation and its perfecting, which we await in hope.
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Summary
Romans 10:13 encapsulates the universal accessibility of salvation through faith in Jesus Christ, declaring that anyone, regardless of background or ethnicity, who sincerely invokes the name of the Lord will experience God's saving power. This verse serves as a climactic summary of Paul's argument for righteousness by faith, emphasizing divine grace and the simplicity of the gospel message, while simultaneously affirming the divine identity of Jesus as the Lord to whom all must turn for salvation.
Context
Literary Context
Romans 10:13 is strategically placed within Paul's profound theological discourse on Israel's relationship to God's plan of salvation, particularly in chapters 9-11. Having established in Romans 9 God's sovereign choice and the hardening of some Israelites, Paul shifts in Romans 10 to articulate the path to righteousness available to all—both Jew and Gentile—through faith in Christ. This verse immediately follows Paul's declaration of the necessity of confessing Jesus as Lord and believing in one's heart for salvation (Romans 10:9-10). It also builds upon the preceding verses that highlight the equality of Jew and Gentile before God, as "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" (Romans 10:12). Verse 13, a direct quotation from Joel 2:32, serves as a powerful Old Testament confirmation of this universal principle, grounding Paul's New Testament theology in ancient prophecy.
Historical & Cultural Context
Paul's letter to the Romans was written to a diverse church in Rome, comprising both Jewish and Gentile believers. A significant tension existed regarding the place of the Mosaic Law and Jewish identity in the new covenant. Many Jewish Christians struggled to reconcile their heritage with the radical inclusivity of the gospel, while Gentile Christians sometimes misunderstood or disparaged Israel's historical role. Paul's argument in Romans seeks to bridge this divide by demonstrating that God's righteousness is revealed through faith in Christ, a path equally open to all. The concept of "calling upon the name of the Lord" would have resonated with both Jewish and Hellenistic audiences. In Jewish tradition, invoking God's name (YHWH) signified worship, dependence, and covenant relationship. In the broader Greco-Roman world, calling upon a deity was a common practice for seeking aid or protection. Paul masterfully recontextualizes this familiar concept, applying it to Jesus Christ and emphasizing its universal, salvific implications, thereby challenging exclusive ethnic claims to God's favor.
Key Themes
Romans 10:13 contributes significantly to several key themes within the book of Romans and Paul's broader theology. Foremost is the Universality of Salvation, underscored by the term "whosoever," which breaks down all ethnic and social barriers to God's grace, aligning with Paul's consistent message that the gospel is for "everyone who believes, to the Jew first and also to the Greek" (Romans 1:16). Another crucial theme is Righteousness by Faith, contrasting with righteousness by works of the law, as Paul argues that salvation is not earned but received as a gift through belief and invocation of Christ's name (Romans 3:21-26). The verse also powerfully asserts the Divinity and Lordship of Jesus Christ, as Paul applies an Old Testament prophecy about YHWH to Jesus, thereby identifying Jesus as the "Lord" (Greek: Kyrios) who holds ultimate authority and offers salvation. This theological move is central to Pauline Christology, establishing Jesus' co-equality with God the Father. Finally, the theme of Accessibility of the Gospel is prominent, highlighting that salvation is not complex or exclusive, but readily available to all who genuinely call upon the Lord.
Exposition and Analysis
Key Word Analysis
The KJV's "whosoever" translates a combination of Greek words (G3956 pâs' "all, every, the whole"; G3739 hós' "who, which, what, that"; G302 án' "denoting a supposition, wish, possibility or uncertainty, often unexpressed except by the subjunctive"). Together, these particles powerfully convey absolute universality and indefiniteness. Pâs' emphasizes "all" or "every" person without exception, while hós' and án' combine to form a relative pronoun with an indefinite force, meaning "whoever it may be." This combination unequivocally extends the promise of salvation to every single individual, regardless of their background, status, or previous actions, highlighting God's boundless grace and the non-discriminatory nature of the gospel.
This verb (G1941, middle voice from epi and kaléō) means "to entitle; by implication, to invoke (for aid, worship, testimony, decision, etc.)." It signifies more than a mere utterance; it implies an earnest, personal appeal, an invocation, or a turning to someone for help, protection, or recognition. In a religious context, it denotes an act of worship, an appeal to divine authority, and a humble reliance on the one being called upon. It suggests a public acknowledgment and a heartfelt turning to the Lord in faith, signifying a personal relationship and dependence.
Derived from a root signifying "supremacy," kýrios' (G2962) means "supreme in authority, i.e. (as noun) controller; by implication, Master (as a respectful title)." In the Septuagint (the Greek Old Testament), Kyrios is consistently used to translate the Hebrew divine name YHWH. By applying this title to Jesus in the context of a prophecy originally referring to YHWH (Joel 2:32), Paul makes a profound theological statement about Jesus' divine identity and authority. For Paul, Jesus is the divine Lord, the one who possesses ultimate authority and to whom all must turn for salvation.
This verb (G4982) means "to save, i.e. deliver or protect (literally or figuratively); heal, preserve, save (self), do well, be (make) whole." In the context of the New Testament, sṓzō' primarily refers to spiritual salvation—deliverance from sin, its penalty, and its power, leading to eternal life and reconciliation with God. It encompasses not only justification (being declared righteous) but also sanctification (being made holy) and ultimately glorification (final deliverance into God's presence). This comprehensive term signifies complete spiritual rescue and restoration.
Verse Breakdown
"For whosoever shall call upon the name of the Lord"
This initial clause sets the universal scope and the required action for salvation. The introductory "For" (G1063 gár) indicates that this statement provides the reason or explanation for the preceding declaration about the Lordship of Christ and the equality of Jew and Gentile. "Whosoever" (G3956 pâs G3739 hós G302 án) emphatically asserts that the offer of salvation is open to every single person without exception, transcending all human distinctions. The phrase "shall call upon" (G1941 epikaléomai) implies a deliberate, conscious act of invocation, an earnest appeal, and a turning to. "The name of the Lord" (G3686 ónoma G2962 kýrios) signifies the very person, character, and authority of God. To call upon "the name of the Lord" is to acknowledge Jesus as the divine Kyrios, to appeal to His authority, and to place one's trust and dependence entirely upon Him for salvation. This is an act of humble, sincere faith that recognizes one's need and God's sovereign provision in Christ.
"shall be saved"
This concluding clause states the definite and certain outcome of calling upon the Lord. The passive voice "shall be saved" (G4982 sṓzō) emphasizes that salvation is a divine act, something God does for the one who calls. It is not something earned by human effort but a gift graciously bestowed. "Saved" here encompasses a holistic deliverance: rescue from the penalty and power of sin, reconciliation with God, entry into His kingdom, and the promise of eternal life. It signifies a complete spiritual transformation and security, ensuring that all who genuinely invoke the Lord's name will receive the full benefits of His redemptive work.
Literary Devices
Romans 10:13 employs several potent literary devices to convey its profound theological truth. The most prominent is Quotation, as Paul directly cites Joel 2:32. This serves to ground his New Testament teaching in Old Testament prophecy, demonstrating continuity in God's redemptive plan and validating the universal scope of salvation. By applying a prophecy about YHWH to Jesus, Paul also employs Typology and Christological Reinterpretation, identifying Jesus as the fulfillment of Old Testament expectations for the divine Lord. The phrase "whosoever" functions as a powerful Universalizing Language, removing all barriers and emphasizing the boundless inclusivity of God's grace. This stands in stark contrast to the exclusive tendencies sometimes associated with legalistic interpretations of the law. Finally, the concise, declarative nature of the verse, culminating in the promise "shall be saved," provides a sense of Assurance and Clarity, making the path to salvation straightforward and accessible to all who hear.
Theological and Thematic Connections
Romans 10:13 stands as a cornerstone of the doctrine of salvation by grace through faith, echoing the fundamental truth that God's redemptive plan is not limited by human distinctions but is universally available. It underscores the profound theological shift from a system of law-based righteousness to one centered on faith in Christ. The verse powerfully asserts the divinity of Jesus by applying an Old Testament prophecy about YHWH to Him, thereby establishing His supreme authority as the sole source of salvation. This highlights the core Christian belief that Jesus is not merely a prophet or a good teacher, but the very Lord to whom all must turn for spiritual deliverance. The emphasis on "calling upon the name" signifies a personal, humble, and dependent act of faith, acknowledging one's need for God's intervention and surrendering to His saving power.
Reflection and Application
Romans 10:13 offers profound assurance and a clear call to action for believers and seekers alike. For those who have already called upon the name of the Lord, it serves as a powerful reminder of the simplicity and certainty of their salvation, grounding their assurance not in their own works or merit, but in God's unfailing promise and Christ's finished work. This should inspire deep gratitude and confidence. For those who are yet to believe, the verse extends an open, unconditional invitation, removing all perceived barriers of worthiness, background, or past failures. It emphasizes that salvation is not a complex ritual or an arduous journey, but a simple, heartfelt act of turning to Jesus as Lord. This verse also serves as a foundational text for evangelism, empowering believers to share the gospel with boldness and clarity, knowing that God's saving grace is truly for "whosoever." It challenges us to examine the sincerity of our own "calling upon" – is it a genuine, dependent cry of faith, or merely a superficial acknowledgment?
Questions for Reflection
FAQ
What does "call upon the name of the Lord" actually mean in a practical sense?
"Calling upon the name of the Lord" is more than just uttering words; it signifies a heartfelt, sincere act of faith, dependence, and surrender. Practically, it means acknowledging Jesus Christ as Lord and Savior, confessing one's sin, repenting, and placing complete trust in His atoning work on the cross for salvation. It implies a personal invocation, an appeal to His authority and saving power, and a commitment to follow Him. It is the outward expression of an inward belief, as described in Romans 10:9-10, where believing in the heart is linked to confessing with the mouth. It's the moment of personal decision to turn to God through Christ.
Does "whosoever" truly mean absolutely anyone, regardless of their past or background?
Yes, the term "whosoever" (Greek: pâs / hós / án) is intentionally universal and inclusive. Paul uses it to break down all ethnic, social, and moral barriers, emphasizing that God's offer of salvation is not limited to any specific group (like Jews) or based on human merit. Whether one is Jew or Gentile, rich or poor, male or female, saint or sinner, the promise of salvation applies equally to "whosoever shall call upon the name of the Lord." This aligns with other New Testament passages that highlight God's indiscriminate love and desire for all to be saved, such as John 3:16 and 1 Timothy 2:4.
Christ-Centered Fulfillment
Romans 10:13 finds its profound Christ-centered fulfillment in the person and work of Jesus Christ, who is explicitly identified as "the Lord" in this passage. Paul's application of the Old Testament prophecy from Joel 2:32, which originally referred to YHWH, to Jesus unequivocally declares Jesus' divine identity and co-equality with God the Father. It is through Jesus, the incarnate Lord, that salvation becomes accessible to "whosoever." His perfect life, atoning death on the cross, and glorious resurrection are the very foundation upon which anyone can "call upon His name" and be saved. He is the one who took away the sin of the world (John 1:29), the one by whom we are justified by faith (Romans 5:1), and the one in whom "all the fullness of God was pleased to dwell" (Colossians 1:19). Thus, calling upon the name of the Lord is fundamentally calling upon the name of Jesus Christ, acknowledging His unique Lordship and His exclusive role as the savior of humanity, as there is "no other name under heaven given among men by which we must be saved" (Acts 4:12).