Acts 2:21

It is the future of the verb 'to be' (εἰμί), indicating an event that will certainly occur. In the context of Joel's prophecy, it underscores the certainty of the promise of salvation for those who meet the condition.

This phrase is crucial for the universality of the offer. 'Πᾶς' (all/any) is inclusive and does not restrict the invitation to a particular group. The particle 'ἂν' with the subjunctive (ἐπικαλέσηται) indicates a potential or hypothetical action, 'whoever may or wills to call.'

It implies a deliberate and personal action of appealing to someone, seeking their help, or recognizing their authority. In the biblical context, 'calling on the name of the Lord' is an idiom meaning to turn to God in faith, repentance, and dependence for salvation (cf. Romans 10:9-13). It is not a mere verbal recitation, but an expression of inner faith.

In the Old Testament (Joel 2:32), 'Lord' (YHWH) refers to God. Peter, in his sermon, explicitly applies this title to Jesus (Acts 2:36: 'God has made this Jesus, whom you crucified, both Lord and Christ'). Therefore, 'calling on the name of the Lord' in Acts 2:21 is calling upon Jesus as the divine and saving Lord.

It indicates the certainty of salvation as a result of the invocation. Salvation here has a broad sense, including deliverance from judgment, entry into God's community, and eternal life.

Patristic

The Church Fathers addressed the invocation of the name of the Lord (Acts 2:21, quoting Joel 2:32) within the framework of baptismal faith and repentance. Origen, in his Commentarii in Epistulam ad Romanos (Book VIII, on Rom 10:13, which cites the same Joel text), explicitly links the invocation of the name with the faith born from hearing the preached Word, insisting that it is not an external act but the expression of an interior conversion. Tertullian, in his De Baptismo (c. 198–200), connects the invocation of Christ's name with the baptismal rite, in which the believer publicly professes his faith. Cyril of Jerusalem, in his Mystagogical Catecheses (4th century), explains that invoking the name of the Lord at baptism constitutes the visible gesture of saving faith, underscoring the universality of the divine offer—'everyone who calls'—against any ethnic or ritual exclusivism. No direct and specific commentary on Acts 2:21 is preserved in the extant works of Clement of Alexandria or Irenaeus that would allow the ideas described in the previous version to be attributed to them with precision.

Reformed

The Reformed tradition, following Calvin, affirms the universality of the gospel *offer* ('whosoever'), but interprets the *ability* to call on the name of the Lord as a gift of God's regenerating grace. That is, no one calls unless the Holy Spirit first enables them. The invocation is evidence of a prior work of God in the heart, not the initial cause of salvation. Interpretive tension arises in how to reconcile the universal invitation with the doctrine of total depravity and irresistible grace, without making the invitation seem insincere for those who have not been elected.

Interpretive tension: The text affirms the universality of the invitation ('whosoever') without explaining the mechanics of how the ability to call relates to divine election. The Reformed system must infer that the ability to call is a gift of irresistible grace, which the text does not explicitly develop.

Arminian

The Arminian tradition, following Wesley, emphasizes that 'whosoever' means the offer of salvation is genuine and accessible to all people, enabled by God's prevenient grace. This grace allows each individual to freely respond to the invitation to call on the name of the Lord. The invocation is an act of human will, enabled by grace, that cooperates with divine purpose. Interpretive tension arises in how to maintain God's sovereignty in salvation without human decision appearing to be the ultimate determining factor, which the text also does not explicitly establish.

Interpretive tension: The text affirms the universality of the invitation and the necessity of human response, but does not explain how that response originates or relates to antecedent divine purpose. The Arminian system must infer the existence of prevenient grace that enables the will, which the text does not explicitly develop.

Contemporary

Contemporary scholars like F.F. Bruce and Ben Witherington III emphasize that calling on the name of the Lord in Acts 2:21 is a public confession of faith in Jesus as the resurrected Messiah and Lord, implying repentance and a transformation of life. It is not an isolated act, but the gateway to a new relationship with God. Modern discussion often focuses on the relationship between faith and works, and how invocation integrates into the process of discipleship.