Romans 9–11: The Place of Israel in Salvation History (Part 5a): Israel’s Rejection Does Not Have to be Final

“I ask, then, has God rejected his people? By no means! For I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. God has not rejected his people whom he foreknew. Do you not know what the Scripture says of Elijah, how he appeals to God against Israel? ‘Lord, they have killed your prophets, they have demolished your altars, and I alone am left, and they seek my life.’ But what is God’s reply to him? ‘I have kept for myself seven thousand men who have not bowed the knee to Baal.’ So too at the present time there is a remnant, chosen by grace. But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace” (Rom. 11:1-6, ESV). 

Israel’s Rejection is Not Total

Despite the defiance and rebellion of “his people” (10:21; cf. 9:25; 15:10), God has not completely rejected them. In fact, Paul himself is one of them, “an Israelite” (cf. 9:3-6).¹ Once again, instead of the more political term “Jew,”² Paul employs the theological designation “Israelite”—meaning “Prince of God” (cf. 9:4)—perhaps distinguishing himself from more secularized Jews.³ He “belonged by birth to the people of Israel–as a descendant of Jacob the covenantal name was his by right.”⁴

Paul also describes himself as “a descendant of Abraham” (cf. 4:1-21; 9:7; 2 Cor. 11:22c), of Abrahamic bloodline as opposed to a proselyte. More specifically he is “of the tribe of Benjamin” (cf. 2 Cor. 11:22; Phil. 3:4-6), descended from the youngest son of Jacob and favored wife Rachel, and the only one of Jacob’s sons born in the Promised Land. The tribe of Benjamin provided many valiant warriors to Israel’s army (cf. Hos. 5:8), as well as Israel’s first king (1 Sam. 9:1-2), from whom Paul’s Jewish name Saul was likely derived. 

Paul can speak authoritatively as a true Israelite, as well as a divinely appointed apostle (1:1-5), reaffirming that “God has not rejected his people,” the very ones, according to his sovereign purpose and eternal foresight, “he foreknew.” “Scripture” is quoted from 1 Kings 19:10, 14, 18 to establish a historical precedent in God’s scheme. Among the “disobedient and contrary” Israelites, God graciously makes provision for “a remnant” who are willing to submit to his will and be saved (cf. 9:27-33). This is not according to self-reliant works of the law but a demonstration of God’s “grace” (cf. 3:20–4:16; 5:2-21; 6:1-15).

Consequences of Rejecting God’s Way

“What then? Israel failed to obtain what it was seeking. The elect obtained it, but the rest were hardened, as it is written, ‘God gave them a spirit of stupor, eyes that would not seeand ears that would not hear, down to this very day.’ And David says, ‘Let their table become a snare and a trap, a stumbling block and a retribution for them; let their eyes be darkened so that they cannot see, and bend their backs forever’” (Rom. 11:7-10).

“Israel failed” because what they were “seeking” was to establish their own righteousness instead of submitting to God’s righteousness (10:3). Nevertheless, “the elect” [ἡ ἐκλογὴ] (“the chosen ones”)⁵ have attained justification and eternal life (2:7) because God, according to his predetermined choice, has elected to save all who respond to him in “obedience of faith” (1:5). The remnant of Israel (including Paul) consists of those faithful to the Lord. The “rest,” self-seeking and disobedient (cf. 2:6-10), “were hardened” (cf. v. 25) according to their own obstinate will (9:11-29 <Link>). Scriptural confirmation is provided from Isa. 29:10, 13 (cf. Deut. 29:4); and Psa. 69:22-23.

Loss Versus Gain

“So I ask, did they stumble in order that they might fall? By no means! Rather, through their trespass salvation has come to the Gentiles, so as to make Israel jealous. Now if their trespass means riches for the world, and if their failure means riches for the Gentiles, how much more will their full inclusion mean!” (Rom. 11:11-12).

Paul rhetorically asks, “did they stumble” (aorist indicative: a statement of fact)—in their unfaithfulness and rejection of Christ (3:2; 9:31-33; 10:16, 21)—“in order that” [ἵνα] “they might fall” (aorist subjunctive: prospectively as if it were part of the divine plan)? “By no means!” (cf. v. 1; 3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14). Rather than thwarting God’s purpose, these tragic circumstances were used by God to bring about good (cf. 3:3-4; 8:28). 

Since the gospel was first preached to Jewish people, a model Paul employed in his own ministry (cf. 1:16), fierce resistance and opposition by antagonistic Jews opened the evangelistic floodgates to the Gentile world (cf. Acts 13:46; 18:6; 28:28), thus “salvation has come to the Gentiles.” As a result—εἰς (“unto”) rather than purpose (“so as”)—this was “the thing” [τὸ] to “provoke them to jealousy” [παραζηλῶσαι αὐτούς] (cf. v. 14; 10:19), an occasion of mercy to stimulate an intense desire to seek restoration and regain divine favor that the Gentiles now enjoy (cf. Deut. 32:21). This would be zeal [ζῆλος] for God according to knowledge that was currently lacking (10:1-2).

If the “world” [κόσμος] in general (Jews and Gentiles alike) and “Gentiles” [ἔθνη] in particular⁶ have so greatly benefited on the other side of Israel’s “trespass” and “failure,”⁷ how much more meaningful would be Israel’s repentance, submission to Christ, obedience to the gospel, and consequent inclusion in the global Christian family. Although πλήρωμα means “fulfillment” (NASB) or “fullness” (ASV, CSB, NKJV), the rendering “full inclusion” better communicates the sense opposite of “stumble” and “fall” and parallels “salvation” and “riches” (cf. 2:4; 9:23).   

A Word to Gentile Believers

“Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry in order somehow to make my fellow Jews jealous, and thus save some of them. For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead?” (Rom. 11:13-15). 

Although writing to multi-ethnic brethren, at times focusing particularly on the Jewish element,⁸ here the apostle specifically directs his attention to “you Gentiles” (cf. also 1:5-6, 13; 15:14-21). He may be feeling the need to explain why he is concentrating so much on the circumstances and prospects of his ethnic kinsmen,⁹ but he also needs to address haughty attitudes among non-Jewish believers (vv. 18, 25; cf. 1:22; 2:17-29). While Paul is acknowledged as “an apostle to the Gentiles,”¹⁰ whenever Jewish people are converted through his outreach efforts he can say, “I magnify my ministry” – the proverbial icing on the cake. 

Efforts to Save Israel

Concerning his “fellow Jews,” lit. “the flesh of me” [μου τὴν σάρκα], Paul’s aim to “provoke to jealousy” [παραζηλώσω] or “stir up zeal” is in order to “save some of them.” Not only does this reiterate what has just been said (v. 11), it reaffirms his earlier statement, “my heart’s desire and prayer to God for them is that they may be saved … they have a zeal for God, but not according to knowledge” (10:1-2). Their “rejection” is the consequence of unbelief and disobedience, whereas “the reconciliation of the world” is according to a positive faith-response to the gospel (2:4-11; cf. 2 Cor. 5:18-19). Note “some of them” is equivalent to “a remnant of them” (9:27; 11:5), and to “save” is equivalent to “life from the dead” (cf. 5:12-21; 6:5, 11-18, 23; 8:2-13). 

Conclusion

Israel’s rejection is their own fault. But instead of viewing them with contempt, the Christian response is to pray for them, continue sharing the gospel, and rejoice when any are won to Christ. 

--Kevin L. Moore

Endnotes:

     ¹ In 2 Cor. 11:22 and Phil. 3:4-6 Paul includes “Hebrew” (cultural, linguistic, no mixed parentage), “circumcised on the eighth day” (Jewish from infancy, not a convert), “Pharisee” (strictest sect of Judaism).

     ² Rom. 1:16; 2:9, 10, 17, 28; 3:1, 9, 29.

     ³ Cf. Acts 22:2-3; 26:4.

     ⁴ P. E. Harrell, Philippians 117, emp. in the text.

     ⁵ Cf. Rom. 8:33; 9:11; 11:5, 7, 28; Acts 9:15; 1 Thess. 1:4; 2 Pet. 1:10. On the verbal form, cf. 1 Cor. 1:27-28; Eph. 1:4.  

     ⁶ This could be synonymous parallelism. Just as “trespass” and “failure” are parallel, “riches for the world [κόσμος]” and “riches for the nations [ἔθνη]” repeat and emphasize the same point.

     ⁷ On the term “trespass” [παράπτωμα], see Rom. 4:25; 5:15-20. On their “stumble” and “fall,” compare 1 Cor. 10:12; Heb. 4:11; Jas. 2:10; 3:2; 5:12; 2 Pet. 1:10.

     ⁸ Rom. 2:17; 6:14-15; 7:4; 16:3, 7, 11.

     ⁹ J. Denney, “Romans” 679.

     ¹⁰ Cf. Rom. 1:1-5, 13; 11:13; 15:16-18; also Acts 9:15; 22:21; 26:17; Gal. 1:15-16; 2:7-9; Eph. 3:1-8; 2 Tim. 4:17.

Related Posts: Rom 10:14-21

Romans 9–11: The Place of Israel in Salvation History (Part 4): Israel Rejects the Gospel

“How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, ‘How beautiful are the feet of those who preach the good news!’ But they have not all obeyed the gospel. For Isaiah says, ‘Lord, who has believed what he has heard from us?’ So faith comes from hearing, and hearing through the word of Christ” (Rom. 10:14-17, ESV).

The Requisite of Gospel Obedience

The evangelistic pattern leading to salvation involves sending out proclaimers who proclaim the good news, hearers receiving and believing the message, then calling on the Lord’s name, a pattern consistently documented and described with more detail in the book of Acts <see previous post>.¹ Paul then employs the words of the prophet Isaiah (52:7; 53:1), noting that “feet,” representing a person in motion (BAGD 696), are “beautiful” when used to carry and “preach the good news” (cf. 1:15; 15:20). But what a tragedy when the saving message is rejected by unreceptive hearers: “they have not all obeyed the gospel.” 

The phrase “obey the gospel” occurs only three times in the NT, all in reference to those who do not obey.² In the positive sense, comparable expressions include “obedience of faith” (1:5; 16:26), “obedience unto righteousness” (6:16), “you have become obedient from the heart to the form of teaching to which you were entrusted” (6:17), “to bring the Gentiles to obedience—by word and deed” (15:18), and “obedient to the faith” (Acts 6:7). 

Note the interplay of words in this section of Romans: the verbal πιστεύω (“believe,” vv. 4, 9, 10, 11, 14[x2], 16) and noun πίστις (“faith,” vv. 6, 8, 17); the verbal ἀκούω (“hear,” vv. 14[x2], 16, 18) and noun ἀκοή (“hearing,” vv. 16b,³ 17[x2]), and the noun ὑπακούω (“obey,” v. 16a). Just as “believing” involves more than a mere intellectual assent, “hearing” involves more than just receiving audible sounds.⁴ The initial response to the gospel is described in Galatians 6:2 as “hearing of faith,” while the comparable expression in Romans 1:5 and 16:26 is “obedience of faith.” Both ἀκοή and the compound ὑπακοή (ὑπό [“by”] + ἀκοή[“hearing”] = to give ear, hearken, obey) reflect the Hebrew sense of shema.⁵ It is receptive “hearing”⁶ that engenders responsive “hearing.”⁷

In a predominantly oral and aural culture (cf. 2:13), to have and maintain saving “faith” the receptive and responsive hearing must be initiated and sustained through the “word of Christ” [ῥήματος Χριστοῦ] (NA²⁸/UBS⁵) or the “word of God” [ῥήματος θεοῦ] (BMT). In the book of Romans, only in this chapter does ῤῆμα (“word”) occur, previously qualified as “the word of faith” (v. 8) and later unqualified (v. 18). While the majority of extant Greek manuscripts contain the “of God” reading, older manuscripts have the “of Christ” reading. In 9:6 Paul speaks of “the word [λόγος] of God,” which is his customary phraseology.⁸ But since this is the only NT text where “word [ῥήματος] of Christ” is found,⁹ most text critics regard it as more likely to have been subject to scribal emendation.¹⁰ In view of Paul’s high Christology (cf. 9:5), the mainstream opinion of modern text critics is plausible, although both readings convey the same truth. 

Israel’s Defiance

“But I ask, have they not heard? Indeed they have, for ‘Their voice has gone out to all the earth, and their words to the ends of the world.’ But I ask, did Israel not understand? First Moses says, ‘I will make you jealous of those who are not a nation; with a foolish nation I will make you angry.’ Then Isaiah is so bold as to say, ‘I have been found by those who did not seek me; I have shown myself to those who did not ask for me.’ But of Israel he says, ‘All day long I have held out my hands to a disobedient and contrary people’” (Rom. 10:18-21).

The people of Israel cannot make the excuse that they have not heard or understood (cf. v. 8), a fallacy preempted by successive scripture citations that reaffirm the first three chapters of this letter. Paul quotes Psalm 19:4, a poetic description of the global dissemination of natural revelation (vv. 1-6), while also extoling God’s special revelation (vv. 7-11). Next is Deuteronomy 32:21 and Isaiah 65:1 prophetically confirming the Lord’s intention all along to include Gentiles in his overall plan. Finally, Isaiah 65:2 is a reminder of Israel’s sordid history of defiance as a “disobedient and contrary people.” Such a sad state of affairs is “not because of God's unfaithfulness or injustice, not because of want of opportunity, but because they are a rebellious people—a people who refuse to be taught, who choose their own way, who cleave to that way in spite of every warning and of every message.”¹¹

Conclusion

Paul’s sincere desire is for Israel’s salvation (9:1-5), but for the most part they have stubbornly rejected God’s plan through Christ (9:6-32). Like all others in need of divine grace, Paul’s ethnic kinsmen must believe and confess Jesus as Lord in obedience to the gospel (10:1-17). They have been afforded sufficient opportunity and are without excuse (10:18-21). But such a regrettable situation does not have to be final, as explained in the next chapter.

--Kevin L. Moore

Endnotes:

     ¹ See K. L. Moore, “What Must I Do To Be Saved?” Moore Perspective (30 Jan. 2015), <Link>.

     ² Rom. 10:16; 2 Thess. 1:8; 1 Pet. 4:17; cp. Heb. 4:2, 6.

     ³ Rendered “report” (ASV, NASB, N/KJV) or “message” (CSB, NIV), ἀκοή in this passage refers to “the announcement heard.” Cf. John 12:38.

     ⁴ Cf. Matt. 13:13-17; 1 Thess. 2:13; Jas. 1:22-25.

     ⁵ Cf. Ex. 24:7; Deut. 6:4; 31:11-13. See W. Wilson, OT Word Studies 211-12.

     ⁶ Cf. Mark 4:23-24; Acts 2:22, 37; 3:22.

     ⁷ Cf. Eph. 4:21, 29; Phil. 4:9; Rev. 2:7, 11, 17, 29.

     ⁸ Only one other time employing ῥῆμα (Eph. 6:17); most often λόγος (1 Cor. 14:36; 2 Cor. 2:17; 4:2; Col. 1:25; 1 Thess. 2:13; 1 Tim. 4:5; 2 Tim. 2:9; Tit. 2:5). 

     ⁹ Elsewhere Paul speaks of “the word of Christ” [ὁ λόγος τοῦ Χριστοῦ] (Col. 3:16) and “the word of the Lord” [ὁ λόγος τοῦ κυρίου] (1 Thess. 1:8).

     ¹⁰ See B. M. Metzger, Textual Commentary 525. 

     ¹¹ W. Sanday and A. C. Headlam, Romans 293.

Related Posts: Rom 10:12-13, Rom 11:1-15

Romans 9–11: The Place of Israel in Salvation History (Part 3c): Calling on the Name of the Lord

Israel Still Needs the Gospel (cont’d from 10:9-11)

“For 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. For ‘everyone who calls on the name of the Lord will be saved’” (Rom. 10:12-13).

“For” [γάρ], elaborating further from the preceding verses, “there is no distinction between Jew and Greek,” returning to the language of 3:22-24 and reaffirming the comprehensive nature of the gospel (cf. 1:16; 2:9-11). This is “the sole method for Jews as well as for Gentiles. This was both a warning and a consolation for the Jews. A warning if they thought that, in spite of the preaching of the Gospel, they might seek salvation in their own way; a consolation if once they realized the burden of the law and that they might be freed from it.”¹

Jesus is Lord of All with Conditions

The elaboration continues, “for [γάρ] the same Lord is Lord of all” (cf. v. 9a; 1 Cor. 1:2; 12:5), “bestowing his riches” of spiritual blessings (cf. 2:4; 9:23; 11:23, 33) “on all who call on him.” To “call on” [ἐπικαλέω] the Lord (vv. 12, 13, 14) is more than mere vocalization.² The earliest usage of this expression conveys exclusive allegiance to God, implicitly involving worship,³  prayer,⁴ and proclaiming his name.⁵ It thus identifies the people of God, distinguishing them from all others.⁶ Inherent in the description is trusting in, reliance on, and appealing to the Lord,⁷ essentially giving oneself over to him by seeking, praising, and being faithful to him.⁸ In the NT, with obedience to the gospel understood (Acts 2:21, 37-41; 22:16), followers of Christ are known simply as those who call on the Lord and his name (Acts 9:14, 21; 1 Cor. 1:2; 2 Tim. 2:22), i.e., submitting to his authority as Master and Lord (see Previous Post).

Not an Abbreviated Gospel

Quoting Joel 2:32, to be “saved,” in the original context, meant physical deliverance, which Paul applies to spiritual deliverance (cf. vv. 9-10; 1:16; 5:9-10). And reference to “everyone who calls on the name of the Lord” is applicable, in the NT context, to all who respond to the gospel of Christ in obedient faith. However, in modern-day religious circles where Martin Luther’s abbreviated gospel of justification by faith “alone” has been embraced, it is not uncommon for Romans 10:13 to be cited as a proof-text to argue for accepting Jesus in one’s heart through prayer as salvation’s sole requisite, independent of and prior to baptism. Yet contextually Paul is writing to baptized believers already saved (1:6-7; 5:1-11; 6:4), not instructing non-Christians how to get saved, and he penned the words of 6:1-18 (inclusive of obedience in baptism as a necessary part of the salvation process) before he penned the words of chapter 10. 

Conclusion

Whatever is stated in Romans chapter 10 does not cancel out what has already been affirmed and must therefore be understood in light of its surrounding context, viz. Paul’s desire for unbelieving Jews to come to the knowledge of Christ (vv. 1-4). In fact, Paul’s own baptism for the forgiveness of sins was an integral part of his “calling on the name of the Lord” (Acts 22:16). Everyone following the same course of action to the end, a life of “obedience of faith” (Rom. 1:5, 8; 16:19, 26), “will be saved” (cf. 5:9, 10; 9:27; 10:9).

--Kevin L. Moore

Endnotes:

     ¹ W. Sanday and A. C. Headlam, Romans 291.

     ² Matt. 7:21; Luke 6:46; Jas. 1:19-25; 2:14-17.

     ³ Gen. 4:26; 12:8; 13:4; 21:33; 26:25; 1 Chron. 21:26.

     ⁴ 1 Sam. 12:17; Psa. 17:6; 86:6-7; 141:1-2.

     ⁵ 1 Chron. 16:8; Psa. 105:1; Isa. 12:4; cf. Ex. 33:19; 34:5.

     ⁶ Deut. 4:7; 1 Kings 18:24; Psa. 14:4; 53:4; 79:6; 86:5; Joel 2:32; Zech. 13:9. Note “true worshipers” (John 4:23-24) as opposed to vain and false worshipers.

     ⁷ 2 Sam. 22:1-4; Psa. 18:2-3; 31:17; 80:17-19; 88:9; 116:2, 4, 13, 17; 118:5; 145:18; Lam. 3:55-57; Acts 7:59; 2 Cor. 1:23; Heb. 11:16; 1 Pet. 1:17. 

     ⁸ Psa. 50:14-15; 105:1-4; Prov. 1:28-30; Isa. 43:21-24; 55:6; Jer. 29:11-13; Zeph. 3:9-12.

Related Posts: Abbreviated Gospel, Questions About Baptism (Part 1), Rom 10:9-11, Rom 10:14-21 

Romans 9–11: The Place of Israel in Salvation History (Part 3b): Confessing Jesus as Lord

 Israel Still Needs the Gospel (cont’d from 10:1-8).

Having affirmed the availability of the saving word of faith, Paul continues: “because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. For the Scripture says, ‘Everyone who believes in him will not be put to shame’” (Rom. 10:9-10, ESV). 

The conjunction ὅτι does not necessarily give a reason for the previous statement (“because”) but provides specificity to it (“that”)¹ with a conditional assertion in the second person singular:² “if you confess [ὁμολογήσῃς] … and believe [πιστεύσῃς],” both aorist subjunctive verbs conveying the potentiality of completed action as a whole. The corresponding present tense verbs in v. 10 show these as ongoing activities, from beginning to end, that lead to the celebrated outcome, “you will be saved” (future tense), focusing not on the past or present but the future salvation at the consummation of all things (cf. 5:9, 10; 9:27). It is helpful to remember that Paul is writing to penitent baptized believers who are already sanctified in Christ (1:4-7; 6:2-4). Repentance and baptism are not extra conditions added to faith, but like belief and confession are essential components of the “obedience of faith” (1:5; 6:17-18). In fact, gospel obedience involves both “word and deed” (15:18).

While “the word of faith” is in your “mouth” and “heart” (v. 8a), it is not silent or hidden but proclaimed (v. 8b) and then expressed by recipients with both an internal and outward response of faith.³ The “mouth” [στόμα] stands for verbal articulation or testimony,⁴ while the “heart” [καρδία], implying an inward change, is the impetus from which the divine message is obeyed (6:17).⁵ The word order of v. 9 is taken from the scripture quotation in v. 8 (Deut. 30:14) but then reversed in v. 10. To “confess” [ὁμολογέω] carries the senses of “assent,” “assure,” and “declare,” esp. willingly and openly, something about which one is convinced as true.⁶

Confessing Jesus as Lord

The content of this confession is not detailed here other than the acknowledgment of “Jesus” as “Lord,” which appears to be a recognized formula and perhaps a baptismal confession.⁷ It dates very early as a central element of the Christian faith (cf. 1 Cor. 12:3; Phil. 2:11). “The μαράνα θά — “our Lord, come!” — of 1 Cor. 16:22, in particular, points to an early date for this confession since it preserves the Aramaic that was spoken by the first Jewish Christians.”⁸ The name “Jesus” [Ἰησοῦς] means “savior,” and “Lord” [κύριος] is a title of honor and reverence, indicative of authority and rule.⁹

In the Roman context it is not without significance that the pagan emperor was regarded by his subjects as σωτήρ (“savior”) and κύριος (“lord”).¹⁰ The lordship of Caesar was not merely political but had religious connotations as well. He demanded obedience, not just in paying taxes and orderly behavior but in sacrifices as part of the Imperial Cult. Maintaining control over the empire and increasing its borders was not by military might alone but by establishing and spreading the religion of emperor worship “that seemed to be trumping most others either by absorption or by greater attraction. Caesar, by being a servant of the state, had provided justice and peace to the whole world. He was therefore to be hailed as Lord, and trusted as Savior. This is the world in which Paul announced that Jesus, the Jewish Messiah, was Savior and Lord.”¹¹

Confessing Jesus as Lord places him above all other so-called “lords” (cf. 1 Cor. 8:5-6). However, Paul does not demand that his readers publicly denounce the lordship of Caesar. In fact, the apostle goes on to tell them to “be subject to the governing authorities” and “Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed” (13:1-7). Since κύριος is a term of honor and respect,¹² positively affirming “Jesus is Lord” does not require one to defiantly and publicly announce, “Caesar is not lord” (in a political sense). It rather forbids saying, “Caesar is Lord” in a religious sense (cf. v. 12). “‘Give to Caesar what is Caesar’s.’ No less and no more.”¹³ Ultimately, for Christians, there is only “one Lord” (1 Cor. 8:6; Eph. 4:5).  

Ongoing Confession

Confessing Jesus as Lord, however, involves more than a one-time audible statement. Timothy is reminded of his conversion story, when he made “the good confession [τὴν καλὴν ὁμολογίαν] in the presence of many witnesses” (1 Tim. 6:12), most likely at his baptism. He appears to have been converted during the first missionary campaign of Barnabas and Paul in southern Galatia, as reference is made to “the disciples” in Lystra (Acts 14:20, 22), one of whom is later identified as Timothy (Acts 16:1). These Christians are reminded of their faith-response in having been “baptized into Christ” (Gal. 3:26-27). To confirm someone as a legitimate candidate for baptism, there must be a verbal acknowledgement of faith.¹⁴ Even so, one’s confession is not limited to a single pronouncement but is a solemn commitment to a lifelong demonstration of faith (1 Tim. 6:11-12).¹⁵ The audible confession must be accompanied and maintained by a persistent living “confession” [ὁμολογία].¹⁶

Resurrection Faith

Believing and confessing are not single acts of the past but ongoing aspects of faithfulness, including the resolute conviction “that God raised him from the dead” (cf. v. 7; 1:4; 4:24-25; 5:10; 6:4-10; 7:4; 8:11). “Saving faith is resurrection faith” (cf. 1 Cor. 15:17), welcoming Jesus as a living presence and accepting “all truth connected with the resurrection,” the sum total of the gospel message.¹⁷ While this is observably demonstrated by dying to sin (repentance), being buried and raised with him in baptism, and walking in newness of life (6:3-4), it exemplifies a life lived and sustained by a living hope (5:2-5; 8:24-25).  

The Ultimate Aim

Persistent (present tense) “believing” [πιστεύεται] is “unto justification” [εἰς δικαιοσύνην] and continual (present tense) “confessing” [ὁμολογεῖται] is “unto salvation” [εἰς σωτηρίαν], not just one to the exclusion of the other or anything else in God’s plan. This is why, among the Jews, “only a remnant of them will be saved” (9:27b). Seeing that final salvation is the common result of both believing and confessing (v. 9), for all practical purposes final justification is synonymous (cf. 1:16-17; 5:9), i.e., saved from wrathful judgment and standing before God in a righteous state.¹⁸

Scriptural Confirmation

The “Scripture” quoted in v. 11 (also 9:33) is Isaiah 28:16 from the LXX, a messianic prophecy addressed to the old-covenant people of God concerning those who would be under the new covenant of Christ. Paul adds the adj. πᾶς (“every”) in anticipation of vv. 12-13, reasserting the universal character of the divine plan. Rather than saying “Everyone who believes in him” (ESV), Paul uses the participial phrase “every believing one upon [the ground or supporting basis of] him” [πᾶς ὁ πιστεύων ἐπ' αὐτῷ] (cf. v. 4), who “will not be put to shame.” On avoiding “shame,” see also 5:5; 9:33. The apostle seems to understand the passage “in a typological manner. The word of hope concerning faith in the Lord in the past, which came in the face of the judgment on Israel, is echoed in the present call to faith in Christ, in the face of the judgment coming on the world.”¹⁹

Conclusion

Paul is not instructing non-Christians about what to do to get saved. He is writing to penitent, baptized, sanctified believers (1:7; 6:3-5), who have already accepted and acknowledge the lordship of the resurrected Christ, anticipating the future salvific reward. In order for the people of Israel to be saved, they must follow the same course. 

--Kevin L. Moore

Endnotes:

     ¹ J. Murray, Romans 2:55; cf. NASB, N/KJV, WEB. 

     ² This follows the second person singulars of Deut. 9:4 and 30:12-14, quoted above. 

     ³ “No distinction is to be drawn between the confession and the faith; the confession is believed and the faith confessed” (C. K. Barrett, Romans 200). “Confession without faith would be vain (cf. Matt. 7:22, 23; Tit. 1:16). But likewise faith without confession would be shown to be spurious… (cf. Matt. 10:22; Luke 12:8; John 9:22; 12:42; I Tim. 6:12; I John 2:23; 4:15; II John 7). Confession with the mouth is the evidence of the genuineness of faith and sustains to the same the relation which good works sustain (cf. 12:1, 2; 14:17; Eph. 2:8-10; 4:1,2; James 2:17-22)” (J. Murray, Romans 2:56).

     ⁴ Cf. 2 Cor. 6:11; 2 Cor. 13:1; Eph. 4:29; 6:19.

     ⁵ Note the heavy concentration of καρδία in chap. 10: vv. 1, 6, 8, 9, 10; cf. also 2:15, 29; 5:5; 6:17; 8:27.

     ⁶ Cf. John 9:22; 12:42; Heb. 13:15; 1 John 2:23; 4:2, 15; 2 John 7. A person of faith “cannot truly serve without loyalty to his Lord. He cannot be truly loyal while he hides his relation to Him” (H. C. G. Moule, Romans 272). “By making confession a condition of salvation, God put the Gospel into the lips as well as the hearts of His people” (J. A. Beet, Romans 303).

     ⁷ C. K. Barrett, Romans 200; F. F. Bruce, Romans 192; E. F. Harrison, “Romans” 112; R. Mohrlang, Romans 161; W. Sanday and A. C. Headlam, Romans 290. “This formula is an adaptation of Israel’s Shema (Deut 6:4–5), which proclaims the oneness of God as the heart of Israel’s faith” (R. B. Hays, Reading with the Grain 217). 

     ⁸ D. J. Moo, Romans 658 n.58. 

     ⁹ Applied to Jesus forty-four times in Romans, equivalent to the master of slaves and the messianic king (1:1-4). Κύριος is consistently employed in the LXX to translate the divine name (TDNT 3:1058-59).

     ¹⁰ The Priene Inscription refers to Augustus as “god” and “savior.” Before his execution as a Christ follower, Polycarp (69-155) was reportedly asked, “What harm is there in saying, ‘Lord [κύριος] Caesar,’ and in sacrificing, with the other ceremonies observed on such occasions …?” (chap. 8 of The Martyrdom of Polycarp).

     ¹¹ N. T. Wright, “Paul’s Gospel and Caesar’s Empire,” Reflections 2 (1998), <Web>.

     ¹² Equivalent to “sir” (Matt. 13:27; 27:63; Luke 13:8; John 4:11-19, 49; 5:7; 12:21; 1 Pet. 3:6; et al.) or descriptive of a “master” of slaves or property “owner” (Matt. 6:24; 10:24-25; 15:27; 18:25-34; 20:8; 21:40; 24:45-50; 25:18-26; Mark 12:9; 13:35; Luke 12:36-37, 42-47; 14:21-23; 16:3-13; 19:33; 20:13-15; John 13:16; 15:15, 20; 20:15; Col. 3:22a; et al.).

     ¹³ N. T. Wright, “Paul’s Gospel and Caesar’s Empire,” Reflections 2 (1998), <Web>. 

     ¹⁴ See K. L. Moore, “The Ethiopian’s Confession in Acts 8:37,” Moore Perspective (13 Jan. 2021), <Link>.

     ¹⁵ 1 Tim. 1:19-20; 4:1; 6:21; 2 Tim. 1:8, 12, 16; 2:12-13; 4:10; cf. Matt. 10:32-33; Heb. 3:1; 13:15.

     ¹⁶ 2 Cor. 9:13; 1 Tim. 6:12, 13; Heb. 3:1; 4:14; 10:23.

     ¹⁷ F. F. Bruce, Romans 192; J. A. T. Robinson, Wrestling with Romans 124; ESV Scripture Journal Study Edition: Romans 78. The confession of Jesus as “Lord” in itself “presupposes the incarnation, death, and resurrection of Christ and consists in his investiture with universal dominion” (J. Murray, Romans 2:55).

     ¹⁸ “This development of the wordplay makes it clear that Paul does not have different acts or results of actions in view; rather, he speaks perspectivally. ‘Confessing’ and ‘believing’ are inward and outward expressions of the one reality of the presence of the ‘word’ …. ‘Righteousness’ and ‘salvation’ likewise refer to the same event” (M. A. Seifrid, “Romans,” in NT Use of the OT 659). 

     ¹⁹ Ibid.

Related Posts: Rom 10:1-8, Rom 10:12-13