The Meaning of Romans 10:9 Explained

Romans 10:9

KJV: That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.

YLT: that if thou mayest confess with thy mouth the Lord Jesus, and mayest believe in thy heart that God did raise him out of the dead, thou shalt be saved,

Darby: that if thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thine heart that God has raised him from among the dead, thou shalt be saved.

ASV: because if thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved:

KJV Reverse Interlinear

That  if  thou shalt confess  with  thy  mouth  the Lord  Jesus,  and  shalt believe  in  thine  heart  that  God  hath raised  him  from  the dead,  thou shalt be saved. 

What does Romans 10:9 Mean?

Study Notes

saved
.
salvation
The Heb. and (Greek - ἀλεκτοροφωνία , safety, preservation, healing, and soundness). Salvation is the great inclusive word of the Gospel, gathering into itself all the redemptive acts and processes: as justification, redemption, grace, propitiation, imputation, forgiveness, sanctification, and glorification. Salvation is in three tenses:
(1) The believer has been saved from the guilt and penalty of sin Luke 7:50 ; 1 Corinthians 1:18 ; 2 Corinthians 2:15 ; Ephesians 2:5 ; Ephesians 2:8 ; 2 Timothy 1:9 and is safe.
(2) the believer is being saved from the habit and dominion of sin Romans 6:14 ; Philippians 1:19 ; Philippians 2:12 ; Philippians 2:13 ; 2 Thessalonians 2:13 ; Romans 8:2 ; Galatians 2:19 ; Galatians 2:20 ; 2 Corinthians 3:18 .
(3) The believer is to be saved in the sense of entire conformity to Christ. Romans 13:11 ; Hebrews 10:36 ; 1 Peter 1:5 ; 1 John 3:2 . Salvation is by grace through faith, is a free gift, and wholly without works; Romans 3:27 ; Romans 3:28 ; Romans 4:1-8 ; Romans 6:23 ; Ephesians 2:8 . The divine order is: first salvation, then works; Ephesians 2:9 ; Ephesians 2:10 ; Titus 3:5-8 .

Verse Meaning

The terms "mouth" and "heart," which have been a source of confusion in the interpretation of this verse, come from Moses" words that Paul quoted in the preceding verse. The statement quoted accounts for the unusual order of "confess" and then "believe" in this verse. The normal chronological order is that one believes and then acknowledges his or her belief (i.e, confesses; cf. Romans 10:10; 2 Corinthians 4:13-14).
"But the two formulations interpret each other, so that what is to be both believed and confessed is the more precisely defined." [1]
"Confess" means to say the same thing about something as someone else does (Gr. homologeo; cf. 1 John 1:9). In this context it refers to saying the same thing about Jesus Christ as other believers in Him do. It is an acknowledgment of one"s faith in Christ. Obedient Christians in the early church made this confession verbally and in water baptism, as we do today (cf. Matthew 28:19-20).
In the early church the phrase "Jesus is Lord" was one of the most common and simple expressions by which believers confessed their faith in Christ (cf. Acts 2:36; 1 Corinthians 8:6; 1 Corinthians 12:3; Philippians 2:11). It is a confession parallel and very similar to Israel"s basic confession of faith in Yahweh: "Yahweh our God is one Lord" ( Deuteronomy 6:4, the Shema). In the Roman world faithful citizens were increasingly being expected to acknowledge that Caesar was Lord (divine). So the original recipients of this epistle, especially, had to face the issue of who really is divine, Jesus or Caesar.
"We take it that, for Paul, the confession that Jesus is Lord meant the acknowledgment that Jesus shares the name and the nature, the holiness, the authority, power, majesty and eternity of the one and only true God." [2]
"Paul"s statement in Romans 10:9-10 is misunderstood when it is made to support the claim that one cannot be saved unless he makes Jesus the Lord of his life by a personal commitment. Such a commitment is most important [3]; however, in this passage, Paul is speaking of the objective lordship of Christ, which is the very cornerstone for faith, something without which no one could be saved." [4]
The fact that Jesus is Lord (God and Savior) became clear when He arose from the dead (cf. Romans 10:7). Jesus" resurrection was the proof that He really was the divine Messiah, God"s Holy One (cf. Psalm 16:10-11). Belief in the resurrection of Jesus Christ meant belief that Jesus is Lord. Paul was speaking of belief in His resurrection as an evidence of saving faith, not as a condition for salvation.
Jesus" resurrection was not part of His saving work. His death saved us ( Romans 3:25). While the resurrection is part of the good news of salvation, the gospel message ( 1 Corinthians 15:3-4), belief in the resurrection of Christ is not a condition for salvation. A person could experience regeneration if he only knew and believed that Jesus Christ died for his sins without knowing of His resurrection. What if a person heard the gospel, including the fact that Jesus arose from the dead, and did not believe that Jesus arose? If he disbelieved in Jesus" resurrection because he did not believe Jesus Christ is whom He claimed to be, that person would not experience regeneration. However if he disbelieved in Jesus" resurrection because he did not believe in the possibility of bodily resurrection, he probably would experience regeneration. In the latter case, he would just need teaching on this subject.

Context Summary

Romans 10:1-10 - Missing God's Way Of Salvation
How earnestly the Apostle loved his own people! All their hatred of him could not extinguish the passionate devotion which he entertained for them. "Apostle to the Gentiles" he might be, but he was essentially an Israelite, of the seed of Abraham, of the tribe of Benjamin, Romans 11:1. The whole reason of their rejection of the gospel lay in their inveterate refusal to submit, Romans 10:3. Is not that the difficulty with us all? It is not that we cannot believe, but that we will not submit to God's way of righteousness, so humbling is it to our pride.
If only God would allow us to scale the heights or plumb the depths, to do some great thing, to make some vast sacrifice, we should be satisfied to be saved, and His help in the process would not be resented. But it is intolerable to our proud hearts to be told that our own efforts are useless, and that the exclusive source of salvation is God's grace.
Notice the distinction between righteousness and salvation, Romans 10:9. The one is objective; the other subjective. The first, our standing before God, the latter, the sanctification of our inner life, which not only depends upon the belief of the heart, but requires the confession that Jesus Christ has become Lord and King of the whole nature. [source]

Chapter Summary: Romans 10

1  The difference between the righteousness of the law, and that of faith;
11  all who believe, both Jew and Gentile, shall not be shamed;
18  and that the Gentiles shall receive the word and believe
19  Israel was not ignorant of these things

Greek Commentary for Romans 10:9

If thou shalt confess [εαν ομολογησηις]
Third class condition (εαν — ean and first aorist active subjunctive of ομολογεω — homologeō). [source]
With thy mouth Jesus as Lord [εν τωι στοματι σου Κυριον Ιησουν]
This is the reading of nearly all the MSS. But B 71 Clem of Alex. read το ρημα εν τωι στοματι σου οτι Κυριος Ιησους — to rēma en tōi stomati sou hoti Kurios Iēsous (the word in thy mouth that Jesus is Lord). The idea is the same, the confession of Jesus as Lord as in 1 Corinthians 12:3; Philemon 2:11. No Jew would do this who had not really trusted Christ, for Κυριος — Kurios in the lxx is used of God. No Gentile would do it who had not ceased worshipping the emperor as Κυριος — Kurios The word Κυριος — Kurios was and is the touchstone of faith. And shalt believe (και πιστευσηις — kai pisteusēis). Same construction. Faith precedes confession, of course. [source]
And shalt believe [και πιστευσηις]
Same construction. Faith precedes confession, of course. [source]
That [ὅτι]
So rendered as expressing the contents of the word of faith; but better because, giving a proof that the word is nigh. Confess and believe, correspond to mouth and heart. [source]
The Lord Jesus [κύριον Ἱησοῦν]
Others, however, read τὸ ῥῆμα ἐν τῷ στοματί σου ὅτι κύριος Ἱησοῦς Ifthou shalt confess with thy mouth the word that Jesus is Lord. Rev., Jesus as Lord. [source]

Reverse Greek Commentary Search for Romans 10:9

Matthew 7:23 Profess [ὁμολογήσω]
The word which is used elsewhere of open confession of Christ before men (Matthew 10:32; Romans 10:9); of John's public declaration that he was not the Christ (John 1:20); of Herod's promise to Salome in the presence of his guests (Matthew 14:7). Here, therefore, of Christ's open, public declaration as Judge of the world. “There is great authority in this saying,” remarks Bengel. [source]
John 14:1 Heart [καρδία]
Never used in the New Testament, as in the Septuagint, of the mere physical organ, though sometimes of the vigor and sense of physical life (Acts 14:17; James 5:5; Luke 21:34). Generally, the center of our complex being - physical, moral, spiritual, and intellectual. See on Mark 12:30. The immediate organ by which man lives his personal life, and where that entire personal life concentrates itself. It is thus used sometimes as parallel to ψυχή , the individual life, and to πνεῦμα theprinciple of life, which manifests itself in the ψυχή . Strictly, καρδία is the immediate organ of ψυχή , occupying a mediating position between it and πνεῦμα . In the heart ( καρδία ) the spirit ( πνεῦμα ), which is the distinctive principle of the life or soul ( ψυχή ), has the seat of its activity. Emotions of joy or sorrow are thus ascribed both to the heart and to the soul. Compare John 14:27, “Let not your heart ( καρδιά ) be troubled;” and John 12:27, “Now is my soul ( ψυχή ) troubled.” The heart is the focus of the religious life (Matthew 22:37; Luke 6:45; 2 Timothy 2:22). It is the sphere of the operation of grace (Matthew 13:19; Luke 8:15; Luke 24:32; Acts 2:37; Romans 10:9, Romans 10:10). Also of the opposite principle (John 13:2; Acts 5:3). Used also as the seat of the understanding; the faculty of intelligence as applied to divine things (Matthew 13:15; Romans 1:21; Mark 8:17). [source]
Romans 10:8 The word is nigh thee []
Septuagint, Very nigh thee is the word. The word is the whole subject-matter of the Gospel. See Romans 10:9. Moses used it of the law. See on Luke 1:37. The whole quotation in the Hebrew is as follows: “It (the commandment) is not in heaven, that ye should say, Who will ascend for us to heaven, and bring it to us, and make us hear it that we may do it? And it is not beyond the sea, that ye should say, Who will go over for us beyond the sea, and bring it to us, and make us hear it that we may do it? But the word is very near thee, in thy mouth and in thy heart, to do it.” The object of the passage is to contrast the system of faith with the system of law, and that, especially, with reference to the remoteness and difficulty of righteousness. Moses says that the commandment of God to Israel is not incapable of accomplishment, nor is it a distant thing to be attained only by long and laborious effort. The people, on the contrary, carries it in its mouth, and it is stamped upon its heart. Compare Exodus 13:9; Deuteronomy 6:6-9. In applying these words to the system of faith, Paul, in like manner, denies that this system involves any painful search or laborious work. Christ has accomplished the two great things necessary for salvation. He has descended to earth and has risen from the dead. All that is necessary is to accept by faith the incarnate and risen Christ, instead of having recourse to the long and painful way of establishing one's own righteousness by obedience to the law. [source]
Romans 10:12 Lord [κύριος]
See on Matthew 21:3. The reference is disputed: some Christ, others God. Probably Christ. See Romans 10:9, and compare Acts 10:36. The hearing which is necessary to believing comes through the word of Christ (Romans 10:17, where the reading is Christ instead of God ). [source]
Romans 10:12 That call upon [ἐπικαλουμένους]
See on appeal, Acts 25:11; see on James 2:7. That invoke Him as, Lord: recalling Romans 10:9, Romans 10:10. Compare Joel 2:32. [source]
Romans 1:21 Heart [καρδία]
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts 14:17; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; Acts 3:23; Romans 13:1); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER-
-DIVIDER-
It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER-
-DIVIDER-
Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; Romans 10:1; 2 Corinthians 6:11; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER-
1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER-
-DIVIDER-
2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER-
-DIVIDER-
3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Timothy 2:22. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, 2 Corinthians 3:2-3. -DIVIDER-
-DIVIDER-
4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER-
-DIVIDER-
It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER-
-DIVIDER-
It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER-
-DIVIDER-
[source]

1 Corinthians 1:18 To them that are perishing [τοις μεν απολλυμενοις]
Dative of disadvantage (personal interest). Present middle participle is here timeless, those in the path to destruction (not annihilation. See note on 2 Thessalonians 2:10). Cf. 2 Corinthians 4:3. Foolishness (μωρια — mōria). Folly. Old word from μωρος — mōros foolish. In N.T. only in 1 Corinthians 1:18, 1 Corinthians 1:21, 1 Corinthians 1:23; 1 Corinthians 2:14; 1 Corinthians 3:19. But unto us which are being saved Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, “we were saved” (Romans 8:24), as a present state, “ye have been saved” (Ephesians 2:5), as a process, “ye are being saved” (1 Corinthians 15:2), as a future result, “thou shalt be saved” (Romans 10:9). The power of God (δυναμις τεου — dunamis theou). So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
1 Corinthians 1:18 But unto us which are being saved [τοις σωζομενοις ημιν]
Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, “we were saved” (Romans 8:24), as a present state, “ye have been saved” (Ephesians 2:5), as a process, “ye are being saved” (1 Corinthians 15:2), as a future result, “thou shalt be saved” (Romans 10:9). The power of God (δυναμις τεου — dunamis theou). So in Romans 1:16. No other message has this dynamite of God (1 Corinthians 4:20). God‘s power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time. [source]
Philippians 2:11 Lord [Κυριος]
Peter (Acts 2:36) claimed that God made Christ “Lord.” See also 1 Corinthians 8:6; 1 Corinthians 12:3; Romans 10:9. Kennedy laments that the term Lord has become one of the most lifeless in the Christian vocabulary, whereas it really declares the true character and dignity of Jesus Christ and “is the basis and the object of worship.” [source]
Colossians 2:12 Through the faith of the operation of God []
Not the faith which God works, but your faith in God's working: faith in God's energy as displayed in Christ's resurrection. Hence the emphasis which is laid on faith in the resurrection. See 1 Corinthians 15:3, 1 Corinthians 15:4(note); Romans 10:9; Ephesians 1:19. Colossians 2:11, Colossians 2:12should be compared with Romans 6:2-6. [source]
Titus 1:16 They profess [ὁμολογοῦσιν]
Better, confess. See on 2 Corinthians 9:13, and comp. 1 Timothy 6:12. Not loudly and publicly profess (as Huther), but confess as opposed to deny (John 1:20); comp. Hebrews 11:13; Romans 10:9, Romans 10:10. [source]
1 John 4:3 Is come in the flesh []
Omit. Render, confesseth not Jesus. So Rev. An ancient reading is λύει τὸν Ἱησοῦν annullethor destroyeth Jesus.” The simple Jesus emphasizes the humanity of our Lord considered in itself. See Romans 3:26; Romans 10:9; 2 Corinthians 11:4; Ephesians 4:21; Hebrews 2:9. [source]
3 John 1:7 For the sake of the Name [υπερ του ονοματος]
The name of Jesus. See Acts 5:4; Romans 1:5 for υπερ του ονοματος — huper tou onomatos and James 2:7 for the absolute use of “the name” as in 1 Peter 4:16. “This name is in essence the sum of the Christian creed” (Westcott) as in 1 Corinthians 12:3; Romans 10:9. It is like the absolute use of “the Way” (Acts 9:2; Acts 19:9, Acts 19:23; Acts 24:22). [source]

What do the individual words in Romans 10:9 mean?

that if you confess the saying with the mouth of you - [The] Lord [is] Jesus and believe in the heart - God Him raised out from [the] dead you will be saved
ὅτι ἐὰν ὁμολογήσῃς (τὸ ῥῆμα) ἐν τῷ στόματί σου (ὅτι) Κύριον Ἰησοῦν καὶ πιστεύσῃς ἐν τῇ καρδίᾳ Θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν σωθήσῃ

ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
ὁμολογήσῃς  you  confess 
Parse: Verb, Aorist Subjunctive Active, 2nd Person Singular
Root: ὁμολογέω  
Sense: to say the same thing as another, i.
ῥῆμα)  saying 
Parse: Noun, Accusative Neuter Singular
Root: ῥῆμα  
Sense: that which is or has been uttered by the living voice, thing spoken, word.
στόματί  mouth 
Parse: Noun, Dative Neuter Singular
Root: στόμα  
Sense: the mouth, as part of the body: of man, of animals, of fish, etc.
σου  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular
Root: σύ  
Sense: you.
(ὅτι)  - 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
Κύριον  [The]  Lord  [is] 
Parse: Noun, Accusative Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
Ἰησοῦν  Jesus 
Parse: Noun, Accusative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
πιστεύσῃς  believe 
Parse: Verb, Aorist Subjunctive Active, 2nd Person Singular
Root: πιστεύω  
Sense: to think to be true, to be persuaded of, to credit, place confidence in.
καρδίᾳ  heart 
Parse: Noun, Dative Feminine Singular
Root: καρδία  
Sense: the heart.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεὸς  God 
Parse: Noun, Nominative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἤγειρεν  raised 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἐγείρω  
Sense: to arouse, cause to rise.
ἐκ  out  from 
Parse: Preposition
Root: ἐκ 
Sense: out of, from, by, away from.
νεκρῶν  [the]  dead 
Parse: Adjective, Genitive Masculine Plural
Root: νεκρός  
Sense: properly.
σωθήσῃ  you  will  be  saved 
Parse: Verb, Future Indicative Passive, 2nd Person Singular
Root: ἐκσῴζω 
Sense: to save, keep safe and sound, to rescue from danger or destruction.