11. For the scripture saith, Whosoever believeth on him shall not be ashamed.
11. Dicit enim scriptura, onmis qui credit in eum non pudefiet:
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.
12. Non enim est distinctio Iudaei et Graeci; unus enim Dominus omnium, dives in omnes qui invocant eum;
13. For whosoever shall call upon the name of the Lord shall be saved.
13. Quisquis enim invocaverit nomen Domini salvus erit.
But though this reason is sufficiently strong, he yet strengthens it by the testimony of the Prophet Joel; which, according to the general term that is used, includes all alike. But readers can see much better by the context, that what Joel declares harmonizes with the present subject; for he prophesies in that passage of the kingdom of Christ: and further, after having said, that the wrath of God would burn in a dreadful manner, in the midst of his ardor, he promises salvation to all who would call on the name of the Lord. It hence follows, that the grace of God penetrates into the abyss of death, if only it be sought there; so that it is not by any means to be withheld from the Gentiles. 3
1 As in Romans 11:33, the Apostle quotes from the Septuagint; for to "make haste," as the Hebrew is, conveys the same idea as "to be ashamed:" for he who hastens, acts for the most part foolishly and brings himself to shame, as Saul did, when he did not wait for Samuel, but hastened to sacrifice, and thereby brought shame on himself. -- Ed.
2 "Pro benigno et benefico:" the word "rich," is rather to be taken as meaning one who possesses abundance, or an exuberance of things, and here, of gifts and blessings, of mercy and grace to pardon, to cleanse, and to endow with spiritual privileges. -- Ed.
3 The passage referred to is in Joel 2:32. It is taken verbatim from the Septuagint; and it is literally according to the Hebrew, except that the last verb