The Good Confession
Reprinted from The Carolina Messenger, May 2003
David R. Pharr

The confession of the Ethiopian in Acts 8:37 (KJV) states directly and concisely that which must be the foundation tenet of Christian faith: "I believe that Jesus Christ is the Son of God."  Some translations omit this verse, but regardless of what textual critics may argue relative to its authenticity,  none can deny that it is a clear statement of the good confession.  Romans 10:9-10 shows that "with the mouth" such a confession is "unto" (eis, "in order to have") salvation.

Christ himself had testified before Pilate that he came into the world to be King, which is another way of expressing his Messiahship and Lordship (John 18:37).  Paul refers to this as "a [the, Greek ten] good confession" (I Tim. 6:13).  In the verse before (I Tim. 6:12) the exact same words are used regarding a specific time when Timothy had "confessed the good confession."  (The KJV reads, "professed a good profession"; but the Greek and the meaning is better understood as “confession.”)

The confession states the creed of the church.  In Matthew 16:16-18, Peter confessed, "Thou art the Christ, the Son of the living God."  Affirming this as true, Jesus said he would build his church on this truth.  Christ is the foundation of the church, and all who are built into the church hold the creed that he is Christ, God's Son.  The confession is truth affirmed from heaven (Matt. 3:17).  It was confirmed in Jesus' resurrection (Rom. 1:4).  It is truth that is essential to our salvation (Jn. 14:6; Acts 4:12).

In making the good confession, one is giving his assent to the facts of the gospel.  Paul summarizes the foundation facts as the death of Christ for our sins, his burial, and resurrection the third day (I Cor. 15:3-4).

To confess him as Christ and Lord is to admit his authority.  He has all authority, and it is incumbent on every believer to obey all his commands (Matt. 28:18-20).  To confess him (merely saying that he is Lord) without submission to his authority is hypocrisy (Lk. 6:46; Matt. 7:21).

The good confession, therefore, is a profession for life.  Again we are shown the hypocrisy of a confession which is contradicted by a reprobate lifestyle: “They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate” (Ti. 1:16).  The Greek word for confession is sometimes translated "profession."  There is an overlapping of the meanings of the two English words.  We are urged to "hold fast our profession" (Heb. 4:14).  We must not give up or neglect to live by the confession we made in becoming Christians.  Thus Hebrews 3:1; 4:14; 10:23 show that the faith we confess as that which should control the life we live.

John 6:66-69 describes a dramatic situation.  Many of Jesus' followers forsook Him.  He asked the twelve if they would also leave him—how genuine was their loyalty?  Peter answered for them all that to leave would be futile; there was no one else who could give them the words of eternal life.  Then Peter made the good confession: "And we believe and are sure that thou art that Christ, the Son of the living God."  Their loyalty was pledged by this confession of faith.

This point about loyalty being pledged has important implications for us.  When one confesses his faith, far more is involved than a mere assent to certain facts.  The good confession is an acknowledgment of Christ's place as the Lord of our lives.  A pledge of allegiance is implied.  From the moment the confession is made, it should be understood that a vow of life-long loyalty has been made.

The place of the confession in the plan of salvation is certain.  Romans 10:9-10 shows that, like belief, it is "unto salvation."  This is not to deny that confessing Christ is an ongoing duty of the Christian life, but it is certain that an affirmation of faith is an essential step in the plan of salvation for alien sinners.  As already mentioned, some ancient texts omit the confession in Acts 8:37.  Whether it was part of the original text or not, it is certain that the Ethiopian made his faith known before he was baptized.  Neither Philip nor any other knowledgeable Christian would baptize someone whom he did not know to be a believer.  Even if different words were used, it was essential that in some way his faith was manifested.  The most likely means by which he would have manifested it would be in words like those which are found in the King James text.

Jesus made a plain statement regarding the eternal consequences of either confessing him or denying him (Matt. 10:32-33).  This would extend, of course, throughout life.  Peter writes of some who would "deny the Lord that bought them" (II Pet. 2:1), absolute evidence of their apostasy.  There were, however, some who never became followers of Christ because they were afraid to confess him (Jn. 12:42-43).  All such will be denied by the Lord in the judgment, "I never knew you" (Matt. 7:23).

The beautiful story of the meeting of Martha and Jesus after the death of Lazarus shows the good confession as the reason for our hope (Jn. 11:25-27).  The hope of the resurrection is founded on faith in Christ; and though Martha was unaware of what Jesus was about to do—he would raise Lazarus, she knew her hope had to be in fact that Jesus is the Christ, the Son of God, and so she made the good confession.

All men will not confess Christ in this world.  But the time is coming when every knee will bow and every tongue will confess that Jesus Christ is Lord (Phil. 2:9-11).

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