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What If I Don't Feel Saved?

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In all of these verses, with the likely exception of 1 Jn. 1:9, public confession before men is in view, not private prayer.


Well, then you've got a problem because Romans 10:9-10 quite clearly state that it is that confession that saves a person.

Romans 10:9-10 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. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.

Confession means "agreeing with" - it is "agreeing with" the Lord (same as 1 John 1:9) that results in your salvation. This passage is not referring to confession AFTER salvation but confession UNTO salvation - ie. how to be saved.

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Well, then you've got a problem because Romans 10:9-10 quite clearly state that it is that confession that saves a person.

Romans 10:9-10 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. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.

Confession means "agreeing with" - it is "agreeing with" the Lord (same as 1 John 1:9) that results in your salvation. This passage is not referring to confession AFTER salvation but confession UNTO salvation - ie. how to be saved.


What problem? I'm not sure what you're disagreeing with? I am disagreeing with your theological position that "prayer" is essential to Salvation, not confession. I'm simply showing you where you're clearly wrong. The specification in Romans 10:9,10 that the confession is "with the mouth" necessitates that the act referred to in these verses is actually confessing Christ with the mouth before men, not praying to be saved. Those who believe prayer is found in Romans 10:9,10 typically affirm that, whilst prayer is necessary for salvation, one must not speak certain words with his lips or he is not saved, since this is plainly a repudiation of salvation by faith alone for a gospel as false as baptismal regeneration or other forms of ritualistic pseudo-gospel. However, these verses specify that this confession is "with the mouth," and spiritualization of this plain Scriptural statement is completely unjustified hermeneutically. We dishonor God and endanger the souls of men when we spiritualise or otherwise misinterpret Scripture, especially soteriological verses. The confession here referred speaks of a public confession of Christ before men; compare (Matt. 10:32; Lk. 12:8; Jn. 9:22;12:42; Acts 24:14; 1 Tim. 6:12) Such a confession is a mark of a true believer in Christ; it is a not a prerequisite to justification, but an aspect of the regenerate life that marks the saint of God. In the same way that every saved man purifies himself and does righteousness (1 Jn. 3:3,7, etc.), so the saint of God characteristically confesses his Lord before men.

Love,
Madeline

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The confession here referred speaks of a public confession of Christ before men


THAT's the problem! You accuse me of explaining away the verse, but I take it at face value:

Romans 10:10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.

It says in order to be saved, confession must be made - it isn't speaking about after salvation but UNTO salvation. I believe it is confession to God, just like in 1 John 1:9. If you believe it is confession before men, then the problem is that, according to this verse interpreted in your view, salvation is not attained until confession is made before men. THAT presents a contradiction in the Scriptures.

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THAT's the problem! You accuse me of explaining away the verse, but I take it at face value:

Romans 10:10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.

It says in order to be saved, confession must be made - it isn't speaking about after salvation but UNTO salvation. I believe it is confession to God, just like in 1 John 1:9. If you believe it is confession before men, then the problem is that, according to this verse interpreted in your view, salvation is not attained until confession is made before men. THAT presents a contradiction in the Scriptures.


Ummm...I didn't accuse you of anything, and there are no contradictions. I think you misunderstood my posts or you misinterpreted the context of that passage. Yes, that verse says confession is made UNTO salvation (Final salvation or Glorification of the body as we shall see). Confession is made "homologeo," is a (Present passive indicative), which is like saying confession is being made unto salvation. Another example of a (Present passive indicative) would be "Jerry is being replied to." Now that we got that out of the way...let's dissect that passage, and how you have not properly exegeted that passage as we shall see." Romans 10:11 (cf. Isa 28:16) provides contextual support for the view mentioned in my previous post. The "for" which begins the verse demonstrates that proof is here given of the declarations of the preceding verses; 10:9,10 cannot declare that confession is needed as a supplement to belief for justification, or that confession is a necessary means whereby justification were obtained, for 10:11 deals only with belief. Those who believe will enter God's eternal kingdom, and thus not be found "ashamed," as will those without imputed righteousness at the future bar of judgment. One who has believed in his heart will also not be "ashamed" to confess Jesus with his mouth before others; it is something that the justified one will do, a mark of his conversion. The view that Romans 10:9,10 refer to praying for justification, rather than confessing Christ with the mouth after justification, does not deal with Romans 10:11. It is noteworthy that many of the tracts that quote Romans 10:9,10 to support prayer for justification leave out verse 11. The calling of Romans 10:13, just like the confessing of Romans 10:9,10, is a part of the Christian lifestyle, not a means of justification. The point here is that salvation is offered to all Jews or Gentiles (10:12) without discrimination; all those that are calling upon Him, that pray to Him and love Him because they have been justified, will go toheaven. Since Romans 10:13 quotes the Old Testament, it is demonstrated that salvation was open to all there as well. Whilst confessing with the mouth has nothing to do with prayer, here the calling does indeed deal with prayer, but it is the prayer of one who has already been washed in the blood, not the prayer of the lost towards that end. The significance of calling on the name of the Lord is made clear by a comparison with its other appearances in the Old and New Testaments and the immediate context; Rom. 10:13 is a promise that those who pray to their Lord (an inevitable characteristic of the life of the righteous, Job 27:10, and a mark of the new birth which the ungodly lack, Psalm 14:4, of having been justified, just like good works, Rom. 2:6-11; 1 Jn. 3:7) will be ultimately saved; the prayer involved is post-justification and pre-glorification. The Bible teaches that the saint has been saved from the eternal penalty for sin in justification (Acts 16:31), is being saved from sin in his daily walk in progressive sanctification (Php. 2:12), and will be saved from the presence of sin in the fullness of his salvation at glorification. Furthermore, such a saint will be saved in the sense that he will enter into the millenial kingdom (which is what Joel 2:32 deals with.) All three of these aspects occur in the redeemed soul - one who claims to be justified, but in whom God works no progressive sanctification over time and so is not being saved, has not been saved or justified, and will not be saved or glorified unless he truly repents and believes. The future, post-justification use of the word "salvation," which appears in verses like (Rom. 13:11; Lk. 1:71; 1 Thess. 5:9; Heb. 9:28; 1 Pet. 1:5; 1 Cor. 3:15; and 2 Tim. 4:18), and, as we have already seen, in the immediate context of Romans 10:9,10, is what is in view in Romans 10:13. This is conclusively proven by Romans 10:14, which specifically states that it is impossible for those who have not already believed (and consequently been justified, Rom 10:4, etc., to call on the name of the Lord. "How then shall they call (future indicative) on him in whom they have not believed (aorist indicative)?" Only believers are able to call on the Lord, according to the immediate context of Romans 10:13! The verse has nothing whatsoever with the lost asking God to save them. The fact that whosoever truly prays to God shall enter His kingdom is a comfort to the believer, but it does not prove that the lost are justified by prayer. The fact that whosoever receives a child in Christ's name (something only a saint can do) receives the Savior (Mk. 9:37) does not prove that the way a lost man receives Christ and is justified is by helping children; that whosoever gives a cup of water to a disciple out of true love for Christ (only the saints have true love for Christ) will surely be rewarded (Mk. 9:41) does not mean that the lost will receive forgiveness and heavenly reward by giving water to disciples; that "whosoever doeth not righteousness is not of God" (1 Jn. 3:10) does not prove that doing righteousness is necessary for justification - it shows that the saints are characterized by righteousness; that "whosoever loveth and maketh a lie" is cast into the lake of fire (Rev. 22:15) does not prove that justification is obtained by refraining from fibbing, but shows that it will not characterize those who have been reckoned righteous for Christ's sake. So the fact that "whosever shall call upon the name of the Lord shall be saved" does not mean that prayer is the means of justification, but demonstrates that calling on the Lord is an activity which characterizes God's people, a fact we see from analysis of other appearances of the phrase in the Bible. Praise the Lord that we are saved by Grace through Faith. :sing: :clap: :sing:

Love,
Madeline

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