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

Does the Holy Spirit speak through all who say Jesus is Lord?

     “Therefore I make known to you that no one speaking by the Spirit of God calls Jesus accursed, and no one can say that Jesus is Lord except by the Holy Spirit” (1 Cor. 12:3 NKJV). In the previous verse, Paul reminds his readers of their former lives as éthnē [pagans, gentiles] = non-Christians (cf. Eph. 2:11; Tit. 3:3; 1 Pet. 2:10). They were “carried away/led by dumb idols” (cf. 6:9-11; 8:7), i.e., controlled by irrational impulses they couldn’t understand or control. But this does not characterize one who is genuinely led by the Spirit of God.

     No one speaking by God’s Spirit says that Jesus is anathema (“cursed”) (1 Cor. 12:3a). It’s not clear to whom Paul refers here; perhaps self-professed Jewish or pagan prophets, who had disdain for Christ while claiming divine guidance (cf. Acts 18:6; 26:11). No one can say “Jesus is Lord” except by the Holy Spirit (v. 3b). Actually anyone can say this mockingly or insincerely (cf. Matt. 7:21; Luke 6:46), but the lordship of Christ cannot be realized apart from revelation. It can only be fully comprehended and spoken with true meaning based on what the Holy Spirit has revealed about Christ.

     Later Paul provides a good commentary on this as he writes: “how that by revelation He made known to me the mystery (as I have briefly written already, by which, when you read, you may understand my knowledge in the mystery of Christ), which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets” (Eph. 3:3-5).

--Kevin L. Moore

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The Lord is the Spirit

     Does 2 Corinthians 3:17-18 teach that the Lord Jesus is the same Person as the Holy Spirit? The text reads: “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit” (ESV). This passage makes reference to to pneuma (“the spirit”) and kuriou pneumatos (“spirit of [the] Lord”) but does not explicitly allude to “the Holy Spirit.” In fact, the Bible makes a clear distinction between Jesus and the Holy Spirit as separate divine Persons (13:14; John 14:26; etc.).

     The Greek word pneuma (“spirit”) is employed in various ways in the NT, including wind (John 3:8), breath (2 Thess. 2:8), both righteous and wicked spirit beings (Matt. 8:16; Heb. 1:14), the essence of God (John 4:24), the Holy Spirit (Matt. 4:1), and the inner person (Acts 7:59; 17:16); the context must therefore determine its usage.

     In the third chapter of 2 Corinthians, the apostle Paul, having alluded to his own restless “spirit” [pneuma] (2:13), metaphorically describes the Corinthian church as an epistle of Christ, not literally written with ink or on stone but on human hearts with the “spirit” of the living God (v. 3). It is not the physical writing but the spiritual message of Christ’s new covenant that makes spiritual life accessible (v. 6). In vv. 7-16 Christ’s new covenant system (“the ministry of the spirit” [v. 8] = “the ministry of righteousness” [v. 9]) is contrasted with the physical, external, ritualistic and obsolete old-covenant-system of Moses (“the ministry of death” [v. 7] = “the ministry of condemnation” (v. 9]).

     When Paul says, “now the Lord is the spirit” (v. 17), which spirit has he been talking about? His theme has not been the Holy Spirit per se but the source of spiritual life, emanating from “the living God” (v. 3) “through Christ” (v. 4). The new covenant of Jesus Christ, in contrast to the old covenant of Moses, is now the source of spiritual life (v. 6). Note the contrast: “the ministry of death” (v. 7) vs. “the ministry of the spirit” (v. 8). It is the Lord [Christ], not Moses, who is the life-giving spirit.

--Kevin L. Moore

Related Posts: The Triune Godhead, Is the Law of Moses Still Binding?, Responding to Sabellianism

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