Original Word: ἐξομολογέω
Part of Speech: Verb
Transliteration: exomologeó
Pronunciation: ex-om-ol-og-eh'-o
Phonetic Spelling: (ex-om-ol-og-eh'-o)
KJV: confess, profess, promise
NASB: confess, confessing, give praise, praise, confessed, consented
Word Origin: [from G1537 (ἐκ - among) and G3670 (ὁμολογέω - confess)]

1. to acknowledge or (by implication, of assent) agree fully

confess, profess, promise.

From ek and homologeo; to acknowledge or (by implication, of assent) agree fully -- confess, profess, promise.

see GREEK ek

see GREEK homologeo

1843 eksomologéō (from 1537 /ek, "wholly out from," intensifying 3670 /homologéō, "say the same thing about") – properly, fully agree and to acknowledge that agreement openly (whole-heartedly); hence, to confess ("openly declare"), without reservation (no holding back).

Word Origin
from ek and homologeó
Definition
to agree, confess
NASB Translation
confess (2), confessed (1), confessing (2), consented (1), give praise (2), praise (2).

STRONGS NT 1843: ἐξομολογέω

ἐξομολογέω, ἐξομολόγω: 1 aorist ἐξωμολόγησα; middle, (present εξ( ὀμολογοῦμαι); future ἐξομολογήσομαί; (1 aorist subjunctive 3 person singular ἐξομολογήσηται, Philippians 2:11 R G L text Tr text WH); (ἐξ either forth from the heart, freely, or publicly, openly (cf. Winers Grammar, 102 (97))); active and deponent middle to confess, to profess;

1. to confess: τάς ἁμαρτίας, Matthew 3:6; Mark 1:5; (James 5:16 L T Tr WH) (Josephus, Antiquities 8, 4, 6; (cf. b. j. 5, 10, 5; Clement of Rome, 1 Cor. 51, 3 [ET]; the Epistle of Barnabas 19, 12 [ET])); τάς πράξεις, Acts 19:18; τά παραπτώματα, James 5:16 R G; (ἡτταν, Plutarch, Eum c. 17; τήν ἀλήθειαν ἄνευ βασάνων, id. Anton c. 59).

2. to profess i. e. to acknowledge openly and joyfully: τό ὄνομα τίνος, Revelation 3:5 Rec.; followed by ὅτι, Philippians 2:11; with the dative of person (cf. Winers Grammar, § 31, 1 f.; Buttmann, 176 (153)) to one's honor, i. e. to celebrate, give praise to (so the Sept. for לְ הודָה, Psalm 29:5 (); Psalm 105:47 (); Psalm 121:4 (), etc.; (Winer's Grammar, 32)): Romans 14:11; Romans 15:9 from Psalm 17:50 () (Clement of Rome, 1 Cor. 61, 3 [ET]); τίνι (the dative of person) followed by ὅτι: Matthew 11:25; Luke 10:21. to profess that one will do something, to promise, agree, engage: Luke 22:6 (Lachmann omits); (in this sense the Greeks and Josephus use ὁμολογεῖν).

Overview of the Term

Strong’s Greek 1843 (ἐξομολογέω) denotes an outspoken acknowledgment. Depending on context it expresses (1) frank confession of sin, (2) joyful praise of God, or (3) open assent to a truth. The common element is vocal, public agreement—whether with God about personal guilt, with God’s redemptive purposes, or with His revealed Son.

Old Testament Background

The Septuagint often employs ἐξομολογέω to translate the Hebrew יָדָה (yāḏâ, “confess / give thanks”), intertwining repentance and worship (Psalm 32:5; Psalm 106:1). This dual thread prepares the New Testament reader to hear in the word both penitence and praise.

Usage in the Gospels

1. Matthew 3:6 and Mark 1:5 portray crowds “confessing their sins” to John the Baptist while receiving baptism. The verb highlights genuine repentance preceding the forerunner’s call to fruitfulness.
2. Matthew 11:25 and Luke 10:21 record Jesus saying, “I praise You, Father, Lord of heaven and earth…”. Here ἐξομολογέω voices adoring gratitude for the Father’s sovereign revelation.
3. Luke 22:6 uses the term for Judas: “So he consented…”. The word’s solemn employment underlines the gravity of betraying commitment; acknowledgment can be unto life or unto death depending on its object.

Acts and the Early Church

Acts 19:18 shows new believers in Ephesus “confessing and disclosing their practices”. Corporate repentance becomes a catalyst for abandoning occultism and magnifying the Lord, illustrating how ἐξομολογέω advances both purity and witness within emerging congregations.

Pauline Epistles

Romans 14:11 and Philippians 2:11 cite Isaiah 45:23 to affirm a universal confession: “every tongue will confess that Jesus Christ is Lord, to the glory of God the Father”. In Romans 15:9 Paul, quoting Psalm 18:49, writes, “Therefore I will praise You among the Gentiles…”. With these texts ἐξομολογέω spans redemptive history—from Davidic praise to eschatological lordship—underscoring Christ’s centrality in both Israel’s hymnbook and the church’s hope.

General Epistles

James 5:16 exhorts, “Therefore confess your sins to each other and pray for each other so that you may be healed”. The ongoing, reciprocal practice of confession cultivates transparency, unity, and effective intercession among believers.

Doctrinal Significance

• Christology: The climactic use in Philippians 2:11 exalts Jesus as Yahweh, confirming the full deity of Christ and grounding Trinitarian worship.
• Soteriology: Confession of sin and of Christ’s lordship are twin responses to the gospel—repentance toward God and faith in Jesus Christ.
• Ecclesiology: Mutual confession (James 5:16; Acts 19:18) forms a discipline that safeguards holiness and fosters pastoral care.

Practical Ministry Implications

1. Evangelism: Believers invite others toward the final Philippians 2:11 confession now, while salvation is offered.
2. Worship Leading: Incorporating spoken or sung thanksgiving (Romans 15:9) aligns congregational praise with biblical precedent.
3. Pastoral Counseling: Facilitating honest admission of sin (James 5:16) opens channels for spiritual and sometimes physical healing.
4. Discipleship: Teaching new converts to verbalize allegiance to Jesus (Romans 10:9 implicitly resonates with ἐξομολογέω) strengthens assurance and public witness.

Eschatological Dimensions

The breadth of ἐξομολογέω reaches its zenith when “every knee will bow” and every tongue will acknowledge Christ’s supremacy. The current age thus stands between initial confession and final consummation, urging believers to model now what all creation must eventually proclaim.

Worship and Praise

By uniting penitence with thanksgiving, ἐξομολογέω invites worshipers to approach God in humility and delight—confessing sin, receiving mercy, and erupting in praise. This holistic pattern remains foundational for balanced Christian devotion.

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