Thursday, June 19, 2014

1 Corinthians Chapter 12 Part Two

1 Corinthians 12:12

This verse forms an excellent three-part summary of the rest of the chapter. (a) The human body is a unit (cf. 1Co_12:13 on the unity of the body of Christ). (b) The human body has many parts, with a necessary diversity in its members (cf. 1Co_12:14-20). (c) The parts of the human body work together as one, with a dependent mutuality as each part fulfills an important function (cf. 1Co_12:21-26). Paul used the human body as an analogy for the unity of the church in Christ. From this point on to v.27, he used “body” 18 times.
This is part of the teaching that we had earlier on the fact that all Christians make up the body of Christ, and Christ Himself is the head. Jesus is, also, the tree of life that we are grafted into if we are believers. We are nothing in and of our self, but we are the power of God working on this earth, when we do all things in the name of Jesus. It is His power that we have been given authority to use, if we are believers. We will, also, find that Jesus is the Vine, and we are the branches. We get our strength and power to exist from the vine. He is the Cornerstone, and we are the lively stones, as well. We could go on and on. The truth is, if we stand alone, we can do nothing of ourselves. He is our strength. We are, also, told that when we become a Christian, we no longer live, but Christ liveth in us. We are part of Him.
Galatians 2:20 "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." We all have our part to play in the body of Christ.
Likewise the body of Christ has a diversity of parts functioning together (1Co_12:27-30).

1 Corinthians 12:13

The One who gave the diverse gifts, the Spirit, was also the medium in which, by which, and with which (possible translations of the Gr. preposition en; cf. Mat_3:11) that unity exists. The baptism of the Spirit is experienced by all who believe, at the moment of salvation (cf. Rom_8:9). In that baptism, believers, regardless of nationality (whether Jews or Greeks) or station of life (slave or free), are identified with Christ (baptized… into one body) and are indwelt by the Spirit (given the one Spirit to drink; cf. Joh_4:14; Joh_7:38-39). Galatians 3:28 "There is neither Jew nor Greek there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus."
There is only one Way and that is Christ. We were flesh, filled with death, until we accepted life in the Lord Jesus Christ. All Christians have been grafted into the Tree of Life {the Lord Jesus Christ}. We are adopted children of the Father. Our adoption was paid for with the blood of Jesus Christ.
Romans 12:5 "So we, [being] many, are one body in Christ," Look, with me, at what baptism does for us.
Romans 6:3-8 "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?" "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." "For if we have been planted together in the likeness of his death, we shall be also [in the likeness] of [his] resurrection:" "Knowing this, that our old man is crucified with [him], that the body of sin might be destroyed, that henceforth we should not serve sin." "For he that is dead is freed from sin." "Now if we be dead with Christ, we believe that we shall also live with him:"
It is the Spirit of Christ within us that makes us one with Him.
Baptized: The church, the spiritual body of Christ, is formed as believers are immersed by Christ with the Holy Spirit. Christ is the baptizer who immerses each believer with the Spirit into unity with all other believers. Paul is not writing of water baptism. That outward sign depicts the believer’s union with Christ in His death and resurrection. Similarly, all believers are also immersed into the body of Christ by means of the Holy Spirit. Paul’s point is to emphasize the unity of believers. There cannot be any believer who has not been Spirit baptized, nor can there be more than one Spirit baptism or the whole point of unity in the body of Christ is convoluted. Believers have all been Spirit baptized and thus are all in one body. This is not an experience to seek, but a reality to acknowledge.
Drink into one Spirit”: At salvation, all believers not only become full members of Christ’s body, the church, but the Holy Spirit is placed within each of them. There is no need or divine provision for any such thing as a second blessing, a triumphalistic experience of a deeper life, or a formula for instantly increased spirituality. Christ’s salvation provision is perfect and He calls only for obedience and trust in what has already been given.

1 Corinthians 12:14-20

Different parts are needed if a body is to exist (1Co_12:19). By his illustration of how every part of a human body is essential to the function of that body, Paul showed that unity is an indispensable need of the church; but divinely provided diversity within that unity is also necessary. His words additionally implied that some selfish members were discontent with their gifts, wanting the gifts they had not been given, v.11. With that attitude, they in effect questioned God’s wisdom and implied He had made a mistake in assignments. In seeking showy abilities and power, they also became vulnerable to carnal, demonically counterfeited gifts.
The church you attend is one body, but it is made up of many members. That is what this is saying, as well. That is what Paul is saying, it takes all the parts rightly fit together to make the whole.
So too, no believer should think of himself or his gift as inferior and so desire another member’s gift. So many times, someone will feel that their contribution to the body is not the same as someone else, and they will feel that they are not of the body. Paul is showing, here, how ridiculous that is. If the body was just made up of hands with no feet, look what a mess the body would be. We are all unique. Each one of us fits into the body to make up the whole. If you have ever worked a jigsaw puzzle, you see thousands of little pieces, and no two of them are exactly alike. Each one has a place. If even one piece is missing, the puzzle cannot be finished. You may not be a corner piece, but the puzzle is not complete, until your contribution is made. What a silly question to ask. This is the same as above. What a problem to be able to see, and not to hear. The gifts were not haphazardly distributed (cf. 1Co_12:11) but carefully arranged according to the perfect will of God (1Co_12:18). Each person is a unique individual. God made you for a specific purpose. No one else can take your place in the kingdom of God. If you do not fulfill the position that God has for you, then there will be a place not filled. Paul dealt with the foolish and carnal Corinthians who were discontent with what had been given them sovereignty for the edification of the church and the glory of its Lord.
Are you working in a church that is so small that you feel as if you are forgotten? We see from the verse above, that each of us is exactly where the Lord would have us, if we have submitted our will to His will. Some may feel, because they are not the pastor of the church that God could not possibly have anything for them to do in this body. God knows what your abilities and your desires are. He has you where you will do the most good. As I said in another verse, you are unique. No one can do the job that God has called you to do as well as you can do it.
We see that the overall plan is not always what we had in mind. You cannot be someone else. Be the very best that you can be in the capacity that the Lord has called you to. Every person in the church is an integral part. If you happen to be the janitor instead of the missionary, realize that the church would be a mess, if you did not do your job. Be the very best janitor in the world. When we were trying to say something to make our children realize their importance in the place God has chosen for them to labor, we told them, if they were a garbage collector, be the best in the name of the Lord. No honest job is to be looked down on. We cannot all be surgeons. Be what you can be, and do it as unto the Lord.
1 Corinthians 12:21-26

In the diversity of the bodily parts there was a corresponding mutual dependence. A person with a seemingly greater gift should not imagine that he could function alone since a bodily member cut off from the natural body would cease to exist. More importantly, one thought to possess a lesser gift should in fact be accorded greater attention by the other members of the body (cf. 1Co_14:1-5) just as in the natural body special deference in attention to dress is paid to those parts of the body deemed less presentable (1Co_12:22-24). Possibly Paul was reaching back in thought beyond the immediate discussion of gifts when he referred to weaker members (1Co_12:22; cf. 1Co_8:7-13) and less honorable ones (1Co_12:23; cf. 1Co_11:22) who also required special care and consideration. “No need”: While some in Corinth were bemoaning the fact that they did not have the showy gifts, those who did were belittling those with the more quiet and less prominent gifts. The “eye” and the “head”, which are highly visible and the focus of all who engage each other, represent the people with public gifts. They so overestimated their own importance that they disdained those whom they perceived as less gifted and less significant. They were apparently indifferent. (“I have no need”) and self sufficient. If you did not have a big toe, you could not balance yourself to stand. You see the lesser job might not appear to be important at a glance, but it gives balance to the whole body. This too was part of God’s plan (God… combined the members), that members of the spiritual body would demonstrate a mutual concern for the well-being of others (1Co_12:25-26; 1Co_10:24, 1Co_10:33) so that rivalry would cease (so that there should be no division in the body; 1Co_1:10; 1Co_11:18) and genuine unity would exist (1Co_12:26). This is just showing, that even the jobs that really are not out front, are just as important as those that are out in view. Rich and poor, old and young, white and black, all make up the family of God.
Paul’s answer to the pride of the more visibly gifted was to engage his analogy again and remind them that the more fragile and less lovely, in fact, ugly parts of the body which are not publicly “presentable” are given the great respect for their necessity. He spoke of the internal organs. "Schism" means gap or split. It can, also, mean division or rent. In the beginning, the church was of one accord. Together we stand, divided we fall. If one has a problem, it should be the problem of all. If one rejoices, we should all rejoice with him.
God has designed visible, public gifts to have a crucial place, but equally designed and more vital to life are the hidden gifts, thus maintaining the perspective of unity – all are essential to the working of the body of Christ.
The thing that bonds us together is the Lord. We are all family. If there is an injury to any part of the body, the whole body hurts.
This is a call to mutual love and concern in the fellowship of believers which maintains the unity that honors the Lord. There is one body in which all function, yet never do they lose their personal identity and the essential necessity of ministry as God has designed them to do it.
Just because we are part of the larger body, does not mean that we are not individuals with Christ. He saved all of us, one at a time.
1 Corinthians 12:27-31
 Once again in verses 28-30, Paul emphases the sovereignty of God. He does so by illustrating the individuality and unity of the body by a repeat of the representative categories of ministries, calling and giftedness.

The unifying member in the spiritual body is Christ. As the Head (Eph_1:22; cf. 1Co_11:3) He possesses the body and sovereignly expresses His will. His command is that love should prevail among the members (Joh_15:12). This was the force which would maintain unity within the diversity and to this subject Paul would shortly move (1 Cor. 12:31b-13:13). Apostles … prophets: Their purpose was; (1) to lay the foundation of the church; (2) to receive and declare the revelation of God’s Word through signs, wonders, and miracles. “Apostles” refers, primarily, to those 12 chosen by our Lord plus Paul and Matthias. There were also secondary serving as messengers of the church such as Barnabas, Silas and Timothy.
Prophets were especially gifted men in the local churches, who preached God’s Word. Any message preached by a prophet had to be judged by the word of the apostle. Teachers could be the same as pastor-teachers, but probably should be broadened to include all who are gifted for teaching in the church, whether they have the office of pastor or not.
The following Scripture gives a view of how serious it would be to vary from the true message. Galatians 1:8 "But though we, or an angel from heaven, preach any other gospel unto you than that, which we have preached unto you, let him be accursed."
The apostles, in the verse above, are watchmen of the church. In this case, it was Paul who had established this church. Prophets are not only those who through the anointing of the Holy Spirit tell of the future, but would be the person who brought the message to the church. God has a specific message for each individual church. The minister should bring the message God has for that particular group on that particular day.
We find, also, that God has given others a special understanding of the Scriptures, so that they can teach the Word with powerful anointing. Notice in all of this, that God puts His Word before miracles and other things. Miracles and healings are each a unique gift in themselves, and God has chosen someone in each church to fulfill this calling.
Sometimes one person will have more than one of these offices to fulfill. We must not be influenced by signs and wonders above the Word. The Antichrist will be able to call down fire from heaven. All miracles and healings must stay within the realm of the Word. If we are to do the particular thing, there will be an example in the Bible.
Helps, even though it is one of the most important jobs, is usually unsung. They fill in the gap, and do it so quietly that usually no one notices. God notices always. Governments are like the deacons and elders of the church. They see to the day to day function of the church. They must be godly people.
Diversities of tongues just mean that certain people in the church generally bring to the assembled people messages from God to the congregation in a tongue other than the native tongue. All of these are important functions in the church.

For a third time (cf. 1Co_12:18, 1Co_12:24, 1Co_12:28), however, Paul stressed the fact that God, not man, assigned the gifts. As he discussed another sample of gifts (some repeated from 1Co_12:7-10 and some new), it was the members, the people so gifted, to whom he referred. Since the gifts included in the two lists in this chapter contain novelty and redundancy (which is the case elsewhere in passages detailing gifts, e.g., Rom_12:6-8; Eph_4:11; 1Pe_4:10-11 — the gift of teaching being the only gift which appears in each list), probably no complete catalog existed.

The fact that Paul assigned ordinal numbers (first… second… third) to the first three gifts suggests that these may have been relegated to a lesser role by the Corinthians (cf. 1Co_12:21-24). Those three kinds of gifted members — apostles… prophets… teachers — probably were rated lower than those who had the more spectacular gift of tongues. But the first three gifts may have been greater (1Co_12:31) because of their extensive value to the whole body of Christ. This may be why he listed them first and then said that the church should eagerly desire (1Co_12:31) the exercise of those gifts in the assembly (cf. 1Co_14:1-5). Gifted apostles, prophets, and teachers characteristically ministered to a whole church, and so would engender unity and mutual edification. The gift of tongues, on the other hand, suited the Corinthian penchant for self-expression and the pursuit of personal freedom. This self-centeredness also afflicted the church in other areas (e.g., eating sacrificial foods, women in worship, celebration of the Lord’s Supper). Love for others was an essential need in the Corinthian church and to that fundamental attribute Paul then turned to pay eloquent tribute.

Superiority of love to all gifts

Though Paul greatly valued spiritual gifts, he valued even more a quality of life which the Spirit produced. Spiritual gifts were variously apportioned to individuals in the church so that no single gift was possessed by every member (cf. 1Co_12:19-30). On the other hand the Holy Spirit sought to produce the fruit of the Spirit in every Christian (Gal_5:22-23), chief among which was love. This was more important than the gifts, and when displayed it would help correct the Corinthian aberrations which surrounded their possession and use of God’s gifts (cf. 1Co_14:1).
The way Paul referred to was a manner of life preeminently characterized by love (cf. Joh_15:9-17). Each of these rhetorical queries expects a “no” answer. The body of Christ is diverse and God sovereignty designs it that way.
Each person functions in the office the Lord has called him, or her, to. This is the only time permissible to covet. The best gifts are preaching the Word, of course.
Jesus and John the Baptist followed this way of righteousness (Mat_3:15; Mat_21:32) by obediently practicing the will of God and exhorting their followers to do the same (Mat_5:6, Mat_5:10, Mat_5:20; Mat_6:33). This same manner of life and consequent conduct Paul called the way of love (1Co_14:1; cf. Rom_13:8-10), which he followed and exhorted the Corinthians to do the same (1Co_14:1; cf. 1Co_11:1).

Romans Chapter 10 Part One

Romans 10:1-4

Having stated the fact of Israel’s stumbling in the preceding verses, Paul now explained the reason for that stumbling. But first, in words reminiscent of the opening verses of Rom_9:1-33, the apostle expressed his deep personal spiritual burden for the salvation of the people of Israel. Perhaps with his own experience in mind (cf. Act_26:11; Gal_1:13-14; Php_3:4-6) Paul affirmed, For I can testify (pres. tense, “I testify, bear witness”) about them (Jewish People) that they are zealous for God. We have been saying over and over in these lessons how important it was to Paul that the Jewish people would accept Jesus as their Savior. God actually called Paul to the Gentiles, but he could not help but desire his own people to come to Jesus Christ. We see that the Lord Jesus desired them to be saved as well as Paul, but they would not.
We see in Luke 13:34 "O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen [doth gather] her brood under [her] wings, and ye would not!"
Paul’s calling as an apostle to the Gentiles did not diminish his continual entreaties to God for Israel to be saved, or his own evangelistic efforts toward Jews.
Israel was called “the God-intoxicated people.” Paul had to acknowledge, however, that their zeal is not based on (lit., “according to”) knowledge (epignōsin, “intensive, full knowledge”). The Jews obviously had knowledge of God but not full knowledge. Otherwise they would not have stumbled over Christ by seeking to gain righteousness on the basis of works. It is so strange to me that the people who were supposed to know the Word of God the best did not truly understand what that Word was saying, and they rejected their promised Messiah. The Scripture above says that it was for lack of knowledge. Perhaps, it was for lack of understanding what they were reading.
Hosea 4:6 "My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children."
The Jews indeed had “zeal of God” which was demonstrated by their legalistic conformity to the law and their fierce opposition to Judaism’s opponents.
Paul continued his explanation of Israel’s failure and their misguided zeal. Since they did not know (the participle agnoountes means “being ignorant,” here in the sense of not understanding) the righteousness that comes from God. “Ignorant of God’s righteousness” means they were ignorant both of God’s inherent righteousness revealed in the law and the rest of the Old Testament (which should have shown the Jew their own unrighteousness), and of the righteousness which comes from Him on the basis of faith.
We see from the following Scriptures, the self righteousness of the scribes and Pharisees and how it displeased God.
Luke 18:9-14 "And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:" "Two men went up into the temple to pray; the one a Pharisee, and the other a publican." "The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men [are], extortioners, unjust, adulterers, or even as this publican." "I fast twice in the week I give tithes of all that I possess."  "And the publican, standing afar off, would not lift up so much as [his] eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner." "I tell you, this man went down to his house justified [rather] than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted."
God loves the humble in heart that are looking to Jesus Christ for their righteousness.
“Their own righteousness” means their beliefs where based on their conformity to God’s law which was often the less demanding standards of their own traditions.
The NIV implies that the people of Israel did not understand the God-provided righteousness expounded in this letter to the Christians in Rome (cf. Rom_1:17). That may be true, even though they should have known from their own Scriptures (cf. Gen_15:6; Psa_32:1-2). But here preferably the righteousness in view is the righteousness God requires for people to be accepted by Him, which is God’s own infinite righteousness. The Jews did not really understand God’s own infinite righteousness, which is why they were continuing to seek to establish their own (cf. Isa_64:6). Little wonder then that they did not submit to (“place themselves under”) God’s righteousness, that is, the righteousness God provides through Christ by faith. The Greek in Rom_10:4 includes the coordinating particle gar, “for” (not trans. in the NIV). It introduces a statement that is crucial to Paul’s explanation of Israel’s stumbling — Christ is the end of the Law so that there may be righteousness for everyone who believes. The word translated “end” (telos) stands in the emphatic first position in the Greek sentence. It means that Christ is the designed end (termination) or Purpose-Goal of the Law (cf. Gal_3:24), the Object to which the Law pointed. “For Christ is the end of the law” – although the Greek word translated “end” can mean either “fulfillment” or “termination,” this is not a reference to Christ’s having perfectly fulfilled the law through His teaching or through His sinless life.
Instead, as the second half of the verse shows, Paul means that belief in Christ as Lord and Savior ends the sinner’s futile quest for righteousness through his imperfect attempts to save himself by efforts to obey the law.
Matt. 5:17-18 “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill.” ”For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.”

The Law did not and could not of itself provide righteousness before God for individuals (cf. Rom_3:20; Rom_7:7). But Christ fulfilled the Law (Mat_5:17-18) by keeping it perfectly during His sinless life (cf. Joh_8:46) and then gave His life in payment for the penalty of sin and the broken Law (cf. Eph_2:15; Col_2:13-14). The Law then pointed to Him as the Source of the God-provided righteousness it could not supply (Gal_3:24). A godly Jew who trusted Yahweh and followed the Levitical system, including the sin offering and the trespass offering, would most likely be inclined to respond to Christ by faith and would receive God’s righteousness (i.e., be justified; Act_13:39; Rom_3:24; Rom_4:3, Rom_4:5). He then could meet the requirements of the Law by the indwelling Holy Spirit (Rom_8:4). Conversely, a Jew who sought by works to establish his own righteousness would not recognize Christ as “the end of the Law” and would stumble over Him. 

Romans 10:5-8

 God’s Gracious Offer
In presenting God’s gracious offer of salvation in Christ and the provision of righteousness by faith, Paul first stated the contrast of the by-works approach to achieving righteousness. He wrote, Moses describes (lit., “writes”) the righteousness that is by the Law. Then Paul quoted Lev_18:5, The man who does these things will live by them. Leviticus 18:5 "Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I [am] the LORD."
There were literally hundreds of the Levitical laws that had to be kept to be righteous in the law. There was absolutely no way that a person could even keep up with them, much less keep them. Jesus came and fulfilled them for us that we might live by the grace of God.
To hope for a righteousness based on obedience to the law requires perfect conformity in every detail, which is an utter impossibility.
 In verses 6-9 Paul skillfully weaves together quotations from Deuteronomy 9:4 and 30:10-14, which speak of God’s initiative in grace and man’s humble obedience to it. He then applies this truth to the gospel of Christ.
If a Jew were to receive righteousness by keeping the demands of the Law, that would be human achievement; it would not be from God. However, a Jew would need to keep the entire Law perfectly all his life — an impossible task (Jas_2:10). But then Paul also quoted Moses in support of his righteousness-by-faith position centered in Christ as “the end of the Law” and the means by which righteousness is available for everyone who believes. It does not seem appropriate that Paul was merely borrowing Moses’ words and applying them to something foreign in Moses’ thought. This suggests, then, that righteousness… by faith is not a new concept, but had been proclaimed to Israel by Moses.
The material Paul quoted in Rom_10:6-8 is taken somewhat freely from Deu_30:12-14 with clauses quoted here and there. The material in Deuteronomy was part of Moses’ charge to the generation of Israel about to enter the land of Canaan. This exhortation was the conclusion of Moses’ prophetic description of God’s dealing with Israel. Blessing was promised for faith and obedience, and chastisement would result from rejection and disobedience. If Israel forsook God, Moses said, she would face worldwide dispersion and affliction. When the people then finally do turn to God in faith, He will restore them to blessing, prosperity, and prominence among the nations (Deu_30:1-10). The point of Moses’ exhortation (Deu_30:11) is that the generation to whom he was speaking had the message (it was very near you and in your mouth, Deu_30:14) and could respond by faith (in your heart, Deu_30:14) and walk with God in obedience. Since the Israelites in Moses’ day had the message, they did not need to ask that it be brought down from heaven or that someone “cross the sea to get it” (Deu_30:13). Instead, the word (Moses’ instructions) was “near” them (Deu_30:14).
In effect, Paul indicated that the same truth applied to his generation, with the added fact that Christ had come in the flesh (Joh_1:14) and had been resurrected. Therefore there was no need for anyone to ask to bring Christ down (in His Incarnation) or to bring Christ up from the dead; He had already come and had been resurrected. Paul speaks of the righteousness based on faith as if it were a person and puts in its mouth a quotation from Deut. His point is that the righteousness of faith does not require some impossible odyssey through the universe to find Christ.
Deut. 9:4 “Speak not thou in thine heart, after that the LORD thy God hath cast them out from before thee, saying, For my righteousness the LORD hath brought me in to possess this land: but for the wickedness of these nations the LORD doth drive them out from before thee.”
Deuteronomy 30:11-14 "For this commandment which I command thee this day, it [is] not hidden from thee, neither [is] it far off.""It [is] not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it” “Neither [is] it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it?" "But the word [is] very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it."
The message of righteousness by faith in Paul’s day was “near” his readers (available to them) and this was “the word” (rhēma, “saying”) of faith he was proclaiming (rhēma, “the spoken word” is also used in Eph_5:26; Eph_6:17; 1Pe_1:25). “The word is nigh thee” is quoted from Deut 30:14 which was quoted in the previous scripture. The journey of verses 6 and 7 is unnecessary because God has clearly revealed the way of salvation: it is by faith. The Word of faith is the message of faith and that is the way to God.
Matthew 10:32-33 "Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven." "But whosoever shall deny me before men, him will I also deny before my Father which is in heaven."
We can clearly see the importance of the things we say from all of this. Faith, we know is believing in things we cannot see. If you can see something, it takes no faith to believe. Jesus Himself said, blessed are those who have not seen and yet believed.
John 20:29 "Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed [are] they that have not seen, and [yet] have believed."
Thus the gospel, “the word of faith,” is available and accessible.

Romans 10:9-13

In these verses Paul stated the content of that message concerning faith. Confessing with the mouth that Jesus is Lord is mentioned first to conform to the order of the quotation from Deu_30:14 in Rom_10:8. The confession is an acknowledgement that God has been incarnated in Jesus (cf. Rom_10:6), that Jesus Christ is God. Also essential is heart-faith that God raised Him from the dead (cf. Rom_10:7). This verse does not mean a simple acknowledgment that He is God and the Lord of the universe, since even demons acknowledge that to be true.
This is the deep personal conviction, without reservation, that Jesus is that person’s own master or sovereign. This phrase includes repenting from sin, trusting in Jesus for salvation and submitting to Him as Lord.
This is the volitional element of faith.
We studied this in the first chapter which I’ll repeat again here:
Believeth: To trust, rely on, or have faith in. When used of salvation, this word usually occurs in the present tense “is believing” which stresses that faith is not simply a onetime event, but an ongoing condition. True saving faith is supernatural, a gracious gift of God that He produces in the heart and is the only means by which a person can appropriate true righteousness.
Saving faith consists of 3 elements.
1.      Mental: the mind understands the gospel and the truth about Christ
2.      Emotional: one embraces the truthfulness of those facts with sorrow over sin and joy over God’s mercy and grace
3.      Volitional: the sinner submits his will to Christ and trust in Him alone as the only hope of salvation.
Genuine faith always produces authentic obedience.
“God hath raised Him from the dead”: Christ’s resurrection was the supreme validation of His ministry. Belief in it is necessary for salvation because it proved that Christ is who He claimed to be and that the Father had accepted His sacrifice in the place of sinners. Without the resurrection, there is no salvation.
This leaves absolutely no doubt at all what we must do to be saved.
The result is salvation. The true order is given in Rom_10:10 : For it is with your heart that you believe and are justified (lit., “it is believed unto righteousness”), and it is with your mouth that you confess and are saved (lit., “it is confessed unto salvation”). Confession is made unto salvation: One is not saved by his mouth’s conversation, but rather, the mouth testifies readily of the grace of God in Christ which has been received by faith.
Confession is the Greek word basically means to say the same thing, or to be in agreement with someone. The person, who confesses Jesus as Lord, agrees with the Father’s declaration that Jesus is Savior and Lord. Let me read this scripture from Isaiah and tell me who it is talking about and how it relates to Rom: 10:11:
Isaiah 28:16 "Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner [stone], a sure foundation: he that believeth shall not make haste."
“Haste” means disturbed. The Hebrew word is hurry. The Greek Old Testament interprets this Hebrew very for “hurry” in the sense of “put to shame”, furnishing the basis of the New Testament citations of this verse.
Isaiah 49:23 "And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with [their] face toward the earth, and lick up the dust of thy feet; and thou shalt know that I [am] the LORD: for they shall not be ashamed that wait for me."
Of course this speaks of our Cornerstone
I Peter 2:6 "Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded." If you have really made Jesus the Lord of your life, you want to tell everybody you see. Christians are the bride of Christ. Have you ever seen a new bride that can keep quiet about her groom?
Zion or Sion is a term that most often designates the Land of Israel and its capital, Jerusalem.
Yet these are not two separate steps to salvation. They are chronologically together. Salvation comes through acknowledging to God that Christ is God and believing in Him.
Paul then (Rom_10:11) supported his position by requoting part of Isa_28:16 (cf. Rom_9:33), adding the Greek word translated everyone. “There is no difference”. A parenthetical comment explaining that God can bestow His righteousness on all who believe, Jew or Gentile, because all men, without distinction, fail miserably to live up to the divine standard.
God responds with the gift of provided righteousness to each individual who believes. Then Paul reminded his readers of God’s impartiality, as he did when discussing human sinfulness (Rom_3:22). Just as all who sin will be judged, so all who believe will be saved and richly blessed. This conclusion also is supported by a quotation from Joel_2:32 : Everyone who calls on the name of the Lord will be saved. Paul here quotes Joel 2:32 to further emphasize that salvation is available for people of all nations and races.
This familiar Old Testament expression does not refer to some desperate cry to just any deity but to the one true God as He has revealed Himself, a revelation which now includes recognition of Jesus as Lord and of the One who raised up Jesus from the dead.
As chapter 9 stressed divine sovereignty in salvation, this passage stresses human responsibility. Scripture does not view these two principles as paradoxical or contradictory, but as mutually compatible truths.
“Saved” is speaking of salvation which is the most common biblical expression used to identify the subjective changes in people’s lives, when by faith they have received the benefit of the Christ’s death and resurrection. The term implies deliverance, safety, preservation, healing and soundness. It occurs in three phases. First, the Christian has been saved from the guilt and penalty of sin. Second, the Christian is being saved from the habit and dominion of sin in this life. Finally, when the Lord returns, the Christian will be saved from all the physical results of sin and of God’s curse on the world.

To call on the Lord means to pray in faith for salvation.