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| York, England, probably 1995 |
A well-known and fine Biblical scholar that teaches online and on radio appears to contend, on several occasions that Acts 17: 24-27, 27 in particular, is proof text for libertarian free will and incompatibilism.
I also dealt with this subject with some different content back in 2008:
Could They Become Christians Whenever
Definitions
Blackburn writes that some form of metaphysical libertarianism postulates that free choice is not causally determined, but is also not random. It is suggested that an agency situated outside of human nature, in regard to making human choice, is possible but likely ‘fantasy.’ Blackburn (1996: 218).
Libertarian free will is usually viewed as a form of indeterminism. The concept in libertarian free will is that a person is able to perform another action in the place of one that has been committed. This action cannot be predetermined by any circumstance or desire.
Norman Geisler explains that indeterminism is defined as the idea that there are no antecedent (preceding conditions) or simultaneous (at the same time) causes of human actions. All human actions are free if a person could have done otherwise. Geisler (1996: 429).
Indeterminism is also equated with incompatibilism which states that God, or any other being, cannot cause by force or coercion any human action, nor can any action be simultaneously willed by God or any other being, for the human action to remain significantly free. Geisler (1996: 429).
John S. Feinberg explains that compatibilism does not allow for coercion or force, but holds that God, or some outside force, can simultaneously determine with the use of persuasion, that an action will or will not take place. Feinberg (1986: 24). Feinberg writes that certain nonconstraining conditions could strongly influence actions, in conjunction with human free will performing these actions. Feinberg (1994: 60). With this viewpoint, there will be no contradiction in stating that God would create human beings who were significantly free, unconstrained, and yet committed actions that God willed. Feinberg (2001: 637).
W.T. Stace (1952)(1976) explains that moral responsibility is consistent with determinism in the context of soft determinism and requires it. Stace (1952)(1976: 29). If human actions are uncaused then reward or punishment would be unjustified. Stace (1952)(1976: 29). Stace reasons that there must be at least some human cause within human actions to make them morally responsible acts. Stace (1952)(1976: 30).
Pojman explains that hard determinism holds that every event is caused and no one is responsible for actions, whereas soft determinism holds that rational creatures can be held responsible for determined actions as long as they are done voluntarily and without force or coercion. Pojman (1996: 586).
Acts 17: 24-28
24 The God who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands; 25 nor is He served by human hands, as though He needed anything, since He Himself gives to all people life and breath and all things; 26 and He made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation, 27 that they would seek God, if perhaps they might grope for Him and find Him, though He is not far from each one of us; 28 for in Him we live and move and [t]exist, as even some of your own poets have said, ‘For we also are His children.’
Calvin in his Acts commentary explains that it was the human duty to seek God, and that God will meet human beings and demonstrated clear signs of his existence in creation. Calvin (1552)(1995: 302). Those who do not exert themselves to seek after God are not worthy to live on this earth. Calvin (1552)(1995: 302). Through the creation of the world God has shown his glory. Calvin (1552)(1995: 302).
Calvin raises the important issue if whether this knowledge concerning God from nature allows persons such as the Athenians to gain true and clear knowledge about God by this nature. Calvin (1552)(1995: 302). He reasons that persons choose not to pay attention to God, but that true knowledge about God is a special gift, which comes by faith and the illumination of the Holy Spirit. Calvin (1552)(1995: 302). Our own human minds cannot penetrate this far if guided by human nature alone, Calvin (1552)(1995: 302).
In this Acts passage, Paul is not dealing with the human ability to believe in saving faith, but is only showing that persons have no excuse when God is not perceived, and Calvin mentions Romans 1:20, which concerns God revealing himself in creation. (1552)(1995: 302-303).
La Sor writes that human beings do not give to God (24-26), but that God gives to all nations breath, life and all things. La Sor (1978: 273). He further suggests that Paul was preaching to the Greeks in Athens, philosophically that God was at the centre of the universe as opposed to humanity. La Sor (1978: 273).
It was an offense to present God in the form of human made idols. La Sor (1978: 273).
Paul was appealing to the superiority of the Biblical God in philosophical terms over Greek concepts and stating that there were signs of the true God in creation that could be known.
27 that they would seek God, if perhaps they might grope for Him and find Him, though He is not far from each one of us;
Byzantine Majority--zhtein ton kurion ei ara ge yhlafhseian auton kai euroien kaige ou makran apo enoV ekastou hmwn uparconta
Alexandrian --zhtein ton qeon ei ara ge yhlafhseian auton kai euroien kai ge ou makran apo enoV ekastou hmwn uparconta
Hort and Westcott--zhtein ton qeon ei ara ge yhlafhseian auton kai euroien kai ge ou makran apo enoV ekastou hmwn uparconta
Some minor variations in the Greek manuscripts.
A reminder that as far as known, the original texts are not in existence.
Original texts were copied by many scribes to keep overall and theological accuracy.
Therefore manuscripts and translations are not representing dictated texts from God, but rather copies of original divinely inspired texts.
This is how God maintained his Scripture.
Marshall using a version that looks almost identical to the Alexandrian and Hort and Westcott versions translates:
to seek - God if perchance they might feel after him and might find though not far from one each of us being
The Greek New Testament, I own also offering a Hort and Westcott version. Noted Hort and Westcott is the basis of their text. The Greek New Testament (1993: viii).
ζητέω
to seek (literally or figuratively); specially, (by Heb) to worship (God), or (in a bad sense) to plot (against life)
Derivation: of uncertain affinity;
Strong (1890)(1986: 44).
Bauer comments with the description for which 17: 27 is under. 'What one desires somehow to bring into relation w. oneself or to obtain without knowing where it is to be found'. Bauer (1979: 338).
εὑρίσκω to find (lit or fig), find, get, obtain, perceive, see. Strong (1890)(1986: 43).
Bauer comments in regard to 17: 27 and 'seeking and finding God', it is placed under the definition of fig. of intellectual discovery based on reflection, examination, or investigation, find. Bauer (1979: 325).
Conclusion
Taking a bit deeper look with this post than the previous one on the same subject, I see no reason from Scripture to conclude that the verse or passage is supporting, theologically or philosophically libertarian free will concepts or incompatibilism.
Calvin was correct, the type of knowledge of God discussed is in concert, in agreement, with what the Apostle Paul also taught in Romans 1, that being, humanity can and should have an intellectual knowledge of God based on nature.
This does not equate to a specific knowledge of the Biblical God in any soteriological sense, in any sense of salvation.
God would still be the initiator of Revelation knowledge that leads to one being born again (John 3) and chosen, predestined in Christ (Ephesians 1 and Romans 8).
As proof text it would work to some extent as a disproof of hard determinism, sometimes called 'determinism', but does not support libertarian free will and incompatibilism, or indeterminism.
The text does not work against the concepts of soft determinism and compatibilism because it could be stated that Paul was preaching to the Greeks in Athens because as human beings of sound mind they posses 'limited free wills' (my MPhil/PhD term) that even within a fallen nature have significant freedom to make actual choices, but importantly as secondary causes.
God when he wills and chooses as primary cause would be within the regeneration process persuading secondary causes to believe in sovereign certainty.
This would eliminate force or coercion.
BAUER, W (1979)
A Greek-English Lexicon of the New Testament, Translated by Eric H. Wahlstrom, Chicago, The University of Chicago Press.
BLACKBURN, SIMON (1996)
Oxford Dictionary of Philosophy, Oxford, Oxford University Press.
CALVIN, JOHN (1543)(1996)
The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.
CALVIN, JOHN (1552)(1995)
Acts, Translated by Watermark, Nottingham, Crossway Books.
FEINBERG. JOHN S. (1986)
Predestination and Free Will, David Basinger and Randall Basinger (eds.), Downers Grove, Illinois, InterVarsity Press.
FEINBERG, JOHN S. (1994)
The Many Faces of Evil, Grand Rapids, Zondervan Publishing House.
FEINBERG, JOHN S. (2001)
No One Like Him, John S. Feinberg (gen.ed.), Wheaton, Illinois, Crossway Books.
GEISLER, N.L. (1996) ‘Freedom, Free Will, and Determinism’ in Walter A. Elwell (ed.),
Evangelical Dictionary of Theology, Grand Rapids, Baker Books.
LA SOR, William Sanford (1978) Acts: Church Alive, Glendale, California, Regal Books Division.
MARSHALL, ALFRED (1975)(1996)
The Interlinear KJV-NIV, Grand Rapids, Zondervan.
POJMAN, LOUIS P. (1996)
Philosophy: The Quest for Truth, New York, Wadsworth Publishing Company.
STACE, W.T. (1952)(1976) Religion and the Modern Mind, in John R. Burr and Milton Goldinger (eds),
Philosophy and Contemporary Issues, London, Collier Macmillan Publishers.
STRONG, J. (1890)(1986)
Strong's Exhaustive Concordance of the Bible, Pickering, Ontario, Welch Publishing Company.
THE GREEK NEW TESTAMENT (1993) Stuttgart, United Bible Societies.
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| York, England, 1995 |
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York Minster-trekearth
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