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"confess"
This compound term, homologeō, is literally "to say" and "the same," and meant "to agree with publicly" (speak aloud so that others may hear).
A public profession of faith in Christ is very important (cf. Matt. 10:32; Luke 12:8; John 9:22; 12:42; 1 Tim. 6:12; 1 John 2:23; 4:15).
The early church's public profession was baptism. The candidate would profess faith in Christ in the formula "I believe Jesus is Lord."
NASB"Jesus as Lord"
NKJV"the Lord Jesus"
NRSV, TEV,
NJB"Jesus is Lord"
This was the theological content of the early church's profession of faith and baptismal liturgy.
The use of "Lord" affirmed Jesus' deity (cf. Joel 2:32; Acts 2:32-33,36; 10:36; 1 Cor. 12:3; 2 Cor. 4:5; Phil. 2:11; Col. 2:6), while the given name "Jesus" affirmed His historical humanity (cf. 1 John 4:1-3). The affirmation also functioned as a call to discipleship/Christlikeness.
The use of "Lord" related to the rabbinical substitution of YHWH with Adon when reading Scripture. . This is confirmed by the quote from Joel 2:32 that is in Rom. 10:13.
Jesus is given several powerful titles.
1. Jesus is the Messiah/Christ - Acts 5:42; 9:22; 17:3; 18:5,28; 1 Cor. 1:23
2. Jesus is the Son of God - Matt. 4:3,6; Acts 9:20; 13:33; Rom. 1:4
3. Jesus is Lord - see above
"
1. personal trust (Hebrew)
2. intellectual content (Greek)
3. an ongoing volitional commitment (cf. Deut. 30:20)
believe in your heart" This phrase is parallel to confess, thereby giving the twin aspects of faith. The biblical term "believe" (pistis, see Special Topics at Rom. 4:3 and 4:5; and Special Topic: What Does It Mean To "Receive," "Believe," "Confess/Profess," And "Call Upon?") involved
The term "heart" was used in its OT sense of the entire person. Paul mentioned "mouth" and "heart" in this context because of his quote from Deut. 30:14 quoted in Rom. 10:8. This was not meant to establish a hard and fast rule that one must pray out loud to be saved.
"that God raised Him from the dead"
Christianity stands or falls on the reality of the empty tomb (cf. Rom. 4:24; 8:11; 1 Corinthians 15). It is a central truth in the apostolic sermons (kerygma, see Special Topic at Rom. 1:2) of Acts (i.e., 2:31-32; 3:15; 4:10; 5:30; 10:40; 13:30,37).
The Father raising the Son is proof of His acceptance of Jesus' life, teaching, and sacrifice. The NT asserts that all three Persons of the Trinity were involved in Jesus' resurrection.
1. the Father - Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9; 8:11; 10:9; 1 Cor. 6:14; 2 Cor. 4:14; Gal. 1:1; Eph. 1:20; Col. 2:12; 1 Thess. 1:10
2. the Spirit - Rom. 8:11
3. the Son - John 2:19-22; 10:17-18
10:10 "resulting in righteousness"
The goal of God for every believer is not only heaven someday, but Christlikeness now! The other strong passage on predestination, Eph. 1:3-14, powerfully asserts this truth in Rom. 10:4. Believers were chosen to be holy and blameless! Election is not only a doctrine, but it is a lifestyle (cf. Deut. 30:15-20).
Verse 10 reflects the twofold emphasis of the Great Commission (cf. Matt. 28:19-20), salvation (make disciples) and righteousness (teach them to observe all that I commanded you). This same balance is found in Eph. 2:8-9 (a free salvation by God's grace through Christ) and a call to "good works" in Eph. 2:10. A people in His own image has always been God's desire.
10:11 This is a quote from Isa. 28:16 to which Paul has added the word "whoever." In Isaiah this referred to faith in the Messiah, God's cornerstone (cf. Rom. 9:32-33). As Romans 9 magnifies God's sovereignty, Romans 10 magnifies the need for individuals, any and all individuals, to respond to Christ. The universal offer is clearly seen in the "everyone" of Rom. 10:4 and the "whosoever" of Rom. 10:11, 13, and "all" of Rom. 10:12 (twice)! This is the theological balance to the selective (predestination) emphasis of Romans 9.
"believes in Him"
This is a present active participle with the preposition epi (cf. Rom. 4:24; 9:33; 1 Tim. 1:16). Believing is not only an initial response, but an ongoing requirement for salvation! It is not only correct theology (gospel truths) that saves, but personal relationship (gospel person) resulting in a godly lifestyle (gospel living). Beware of easy believism which separates truth from life, justification from sanctification. A faith that saves is a faith that persists and changes! Eternal life has observable characteristics! See Special Topic: Believes at Rom. 4:5 and Special Topic: What Does It Mean To "Receive," "Believe," "Confess/Profess," And "Call Upon?"
Confess
CONFESSION/PROFESSION
A. There are two forms of the same Greek root used for "confession" or "profession," homologeō/exomologō. The compound term is from homo, the same; legō, to speak; or ex, out of. The basic meaning is to say the same thing, to agree with. The Greek preposition, ex, added implies a public declaration.
B. The English translations of this word group are
1. praise
2. agree
3. declare (cf. Matt. 7:23)
4. profess
5. confess (cf. Heb. 4:14; 10:23)
C. This word group had two seemingly opposite usages
1. to praise (God)
2. to admit sin
These may have developed from mankind's sense of the holiness of God and its own sinfulness. To acknowledge one truth is to acknowledge both.
D. The NT usages of the word group are
1. to promise (cf. Matt. 14:7; Acts 7:17)
2. to agree or consent to something (cf. John 1:20; Luke 22:6; Acts 24:14; Heb. 11:13)
3. to praise (cf. Matt. 11:25; Luke 10:21; Rom. 14:11; 15:9; Heb. 13:15)
4. to assent to
a. a person (cf. Matt. 10:32; Luke 12:8; John 9:22; 12:42; Rom. 10:9; Phil. 2:11; 1 John 2:23; Rev. 3:5)
b. a truth (cf. Acts 23:8; 1 John 4:2)
5. to make a public declaration of (legal sense developed into religious affirmation, cf. Acts 24:14; 1 Tim. 6:13)
a. without admission of guilt (cf. 1 Tim. 6:12; Heb. 10:23)
b. with an admission of guilt (cf. Matt. 3:6; Acts 19:18; Heb. 4:14; James 5:16; 1 John 1:9)
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