The Orthodox Study Bible: Ephesians 2: 8-10

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee. 

Purchased from my employer, the Canadian Bible Society @ Cafe Logos, Vancouver. This text review continues...

Preface:

A former pastor visited me here at work last week and provided me with significant information in regard to local ministry.

He also opined that an Eastern Orthodox priest he knows, denies justification by faith, 'alone' within his teaching. My former pastor agreed with me that Orthodoxy does exhibit fine scholarship. He reasoned that Orthodoxy views that justification equates to one realizing the he/she is a son/daughter of God.

This is not a typical, at least, Protestant or Reformed view, but can be equated with being born again (John 3) and being regenerated (Titus 3), without an emphasis on legal justification.

What does this academic study bible state in regard to a key related section of Scripture I often note on this website?

Ephesians 2:8-10

New American Standard Bible (NASB) (My most preferred version)

8 For by grace you have been saved through faith; and [a]that not of yourselves, it is the gift of God; 9 not as a result of works, so that no one may boast. 10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them. Footnotes: Ephesians 2:8 I.e. that salvation

The New Kings James Version (NKJV) (Used by this bible)

Ephesians 2:8-10 New King James Version (NKJV)

8 For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 9 not of works, lest anyone should boast. 10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.

The Orthodox Study Bible (440)

(Again paraphrased within the British academic system)

Notes: Ephesians 2: 8-10

By the unity of grace, faith, and works persons are brought into the Kingdom of God. (440-442). These are not equal, for grace is uncreated and infinite. (442). Human faith is limited and can grow. (442). Good works flow out of a true, authentic, faith. Works do not earn a person this great treasure (442).

I read this as stating that good works cannot earn a person justification and that good works cannot earn a person salvation. Salvation is a gift and those who receive it shall do good in Jesus Christ and the triune God. (442).

Direct quote:

'We are not saved by good works, but for good works.' (442).
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Romans 1: 17 is interpreted in notes as presenting the righteousness of God as a right relationship with God. (338).

This bible text then states that Christ's righteousness is given to us and by our own cooperation with God, we continue to be righteous, in it. (338-339). This participation takes place via human faith.

A Protestant view will emphasize that salvation and justification is only a work of God.

In other words, a Protestant and especially a Reformed view would not state that those in Christ, cooperate in justification and righteousness.

I reason I can shed light on the issue via my MPhil/PhD and following work:

An Orthodox concern may be justification and salvation must have human cooperation, otherwise risking a forcing or coercion of salvation.

A Protestant and especially Reformed concern with the concept of cooperation, may be that it might be works righteousness.

My Reformed theology views the human embracing of salvation, including justification and imputed righteousness of Jesus Christ, in a sense as philosophically and theologically, a human secondary cause; but very importantly, only the primary cause, the triune God, creates the means of salvation through the atonement and resurrection.

In this way, those in Christ, being regenerated by God alone, only accept salvation as a divine gift and this also avoids the problem of divine force or coercion. It is also not a (fallen) human work of salvation. Even Christ's righteousness, as God-man, for salvation, is divine righteousness from God: Romans 1-6, Ephesians 2: 8. It is incarnated divine righteousness in a perfect person. Again, to be clear, human secondary cause, is embracing and not creating salvation.

In a similar way that God can be a primary cause by willing directly or allowing, a human being, can be a secondary cause by embracing what God has caused.

For example, I am regenerated and convinced the gospel is true. I study and earn a PhD. In my view God alone sanctifies me, but I participate in my salvation via works within that salvation as a secondary cause. It is not forced or coerced. I am a secondary cause in becoming better with theology, by study, and therefore strengthen my salvation. But only God's work of salvation in Jesus Christ, actually saves me.