The Orthodox Study Bible: Acts 2: 21 & Romans 10: 13
This entry serves as a continuation from the January 5 article:
Tuesday, January 05, 2021: The Orthodox Study Bible: Acts 2: 21
Edited from
2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter
Where I stated:
This Orthodoxy Bible uses the New King James Bible (NKJV)
Acts 2: 21
21
And it shall come to pass That whoever calls on the name of the Lord Shall be saved.’
In context, the Apostle Peter quotes from the Old Testament/Hebrew Bible, Book of Joel 2 28-32.
With these New Testament citations of the Old Testament, as Peter is cited in Acts 2: 16-21, the context provided is not identical as the older original. A reason is that the Hebrew Bible and its covenant, although remaining as scripture, are accompanied by, as in progressive revelation, the New Testament and its covenant (Luke 22: 20 & Hebrews as examples). The New Testament emphasis is the new covenant, doctrines and theology, which replaces the old covenant. Still the Hebrew Bible should be understood as well in its original context within the old covenant.
The Orthodoxy text states in regards to Acts 2: 16-21, that Joel was one of the early prophets (ninth century, BCE) that proclaimed God's sovereign Lordship and judgement in the last days. (275). With Pentecost the first part of the prophecy was answered with the outpouring of God the Holy Spirit to believers. The second part will be fulfilled at the second coming of Jesus Christ. (275).
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John Calvin: Acts 2:21
'And it shall come to pass That whoever calls on the name of the Lord' (36)
Calvin reasons 'God invites everyone to himself for salvation, without exception.' (36). One key example mentioned by Calvin is Romans 10: 13. (36). 'Only our disbelief stops us from calling on God.' He quotes Jesus Christ in John 16:24, as in Ask and you shall receive. (36).
John Calvin’s (1543)(1998) theology holds to a strong view on God’s sovereignty and to a limited view of human freedom.
In modern, but not Reformation era terms, Calvin could be considered a compatibilist and explains that those who committed wrong actions performed them willfully and deliberately.
Calvin viewed God as working his good purposes through the evil conduct of people, but he pointed out that God’s motives in willing these deeds were pure while those who committed wrong had wicked motives. Calvin (1543)(1998: 37).
Calvin reasons that a person is not forced or coerced to believe in the gospel. Calvin (1543)(1996: 68).
He suggests outward human preaching ‘strikes only the ears’ while the inward instruction of the Holy Spirit is how a person is enlightened in Christ. Human preaching is valuable in that it works at times in conjunction with the Holy Spirit transforming individuals. Calvin (1543)(1996: 233).
There is a traditional Christian and Reformed concept and theology that the Holy Spirit is God and does the work that only God can do. The Holy Spirit works directly upon a human mind, in a sense remaking a person and creating a person after the image of Christ.
The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy, Thomas Nelson Publishers, Nashville, Tennessee.
Romans 10: 13
Romans 10:13
New King James Version
13 For “whoever calls on the name of the Lord shall be saved.” (NKJV).
In regards to Romans 10: 13, the Orthodox Bible explains 'All may come freely if they will.' (363).
This is coming from an Orthodox, not Reformed, theological perspective that generally, in my opinion, in philosophical terms, is more incompatiblistic than compatibilistic. In other words, a greater emphasis on human free will and somewhat less emphasis on the sovereignty of God.
John Calvin: Romans 10: 13-17
On Roman 10: 14-17, to follow up on verse 13.
Cited
And this is a remarkable passage with regard to the efficacy of preaching; for he testifies,
that by it faith is produced. He had indeed before declared, that of itself it is of no avail; but
that when it pleases the Lord to work, it becomes the instrument of his power. And indeed
the voice of man can by no means penetrate into the soul; and mortal man would be too
much exalted, were he said to have the power to regenerate us; the light also of faith is
something sublimer than what can be conveyed by man: but all these things are no
hindrances, that God should not work effectually through the voice of man, so as to create
faith in us through his ministry.
It must be further noticed, that faith is grounded on nothing else but the truth of God;
for Paul does not teach us that faith springs from any other kind of doctrine, but he expressly
restricts it to the word of God; and this restriction would have been improper if faith could
rest on the decrees of men. Away then with all the devices of men when we speak of the
certainty of faith. (347).
Theology
True New Testament regeneration (John 3, Titus 3) is via God the Holy Spirit, by the lead of God the Father within the applied atoning and resurrection work of God the Son, to believers. Human beings within a fallen nature, embrace degrees of sin and evil. They are not forced or coerced to believe in the gospel, although admittedly, God may force or coerce events leading to human beings being regenerated in conversion, which is humanly embraced. Human beings within a fallen nature, embrace sin and evil. They are not forced or coerced, in unbelief, although admittedly God may force or coerce events leading to further hardened views toward God (Romans 9, Exodus 1-18).
It is this theological and philosophical (philosophy of religion) writer's view that human moral accountability exists where within the fallen (Genesis 1-3, Romans) nature, the human will, acts and actions are not forced or coerced. Every believer embraces the gospel even as God first and essentially, regenerates. Every unbeliever rejects the gospel, even as God chooses not to regenerate such a person. This is an aspect of my compatibilism/soft determinism within a Reformed tradition.
Titus 3: 5-7: Regeneration
Titus 3:5-7
New American Standard Bible (NASB)
5 He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, 6 whom He poured out upon us richly through Jesus Christ our Savior, 7 so that being justified by His grace we would be made heirs [a]according to the hope of eternal life.
Bible Hub
Strong 3824
'Strong's Concordance paliggenesia: regeneration, renewal Original Word: παλιγγενεσία, ας, ἡ Part of Speech: Noun, Feminine Transliteration: paliggenesia Phonetic Spelling: (pal-ing-ghen-es-ee'-ah)
Short Definition: a new birth, regeneration Definition: a new birth, regeneration, renewal.'
From Titus 3: 5
The main text
Spiritual rebirth (figurative), spiritual regeneration (figurative). (72).
Being spiritually transformed by God, to be in relationship, fellowship with God through the applied atoning and resurrection work of Jesus Christ. Spiritually enlightened by the triune God in order to accept the salvific work of God. The Father sends, the Son completes the atoning and resurrection work and the Holy Spirit regenerates and yet the trinity is of one infinite, eternal essence and works together in unity.
Greek scholar Bauer documents this as:
The rebirth of the redeemed person. (606). The regeneration and rebirth via the Holy Spirit. (606).
Greek New Testament:
Titus 3:5-7
New American Standard Bible (NASB)
5 He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, 6 whom He poured out upon us richly through Jesus Christ our Savior, 7 so that being justified by His grace we would be made heirs [a]according to the hope of eternal life.
Bible Hub
Strong 3824
'Strong's Concordance paliggenesia: regeneration, renewal Original Word: παλιγγενεσία, ας, ἡ Part of Speech: Noun, Feminine Transliteration: paliggenesia Phonetic Spelling: (pal-ing-ghen-es-ee'-ah)
Short Definition: a new birth, regeneration Definition: a new birth, regeneration, renewal.'
From Titus 3: 5
The main text
Spiritual rebirth (figurative), spiritual regeneration (figurative). (72).
Being spiritually transformed by God, to be in relationship, fellowship with God through the applied atoning and resurrection work of Jesus Christ. Spiritually enlightened by the triune God in order to accept the salvific work of God. The Father sends, the Son completes the atoning and resurrection work and the Holy Spirit regenerates and yet the trinity is of one infinite, eternal essence and works together in unity.
Greek scholar Bauer documents this as:
The rebirth of the redeemed person. (606). The regeneration and rebirth via the Holy Spirit. (606).
Greek New Testament:
With five Greek manuscript versions there is agreement on: paliggenesiaV
Pastor Courson explains that those in Christ have been 'washed and renewed' (1424), not because of our own human righteousness, but because of the work of Jesus Christ. (1424). We have been renewed and washed. (1424). Washing is symbolic, in part at least through baptism, in my view. Although there is the idea of being cleansed of sin through the sanctification process.
Nute suggests in his commentary that washing is the cleansing in the new birth. (1496). And this may include the thought of baptism as a symbol of cleansing. (1496). The Pocket Dictionary defines regeneration as rebirth or re-creation as in being born again. (101). But salvation does include legal justification and the imputed righteousness of Jesus Christ to believers, and as well, sanctification.
Pastor Courson explains that those in Christ have been 'washed and renewed' (1424), not because of our own human righteousness, but because of the work of Jesus Christ. (1424). We have been renewed and washed. (1424). Washing is symbolic, in part at least through baptism, in my view. Although there is the idea of being cleansed of sin through the sanctification process.
Nute suggests in his commentary that washing is the cleansing in the new birth. (1496). And this may include the thought of baptism as a symbol of cleansing. (1496). The Pocket Dictionary defines regeneration as rebirth or re-creation as in being born again. (101). But salvation does include legal justification and the imputed righteousness of Jesus Christ to believers, and as well, sanctification.
Theology II
My final comments are that Acts 2: 21 and Romans 10: 13, and supporting contexts, not to simply prooftext, work with my Reformed theology that whom God regenerates, he/she freely believe in the gospel. This means that whoever calls upon the name of the Lord and everyone that calls upon the name of the Lord, has belief an in/on the true God and Lord in salvation (justification and sanctification), through grace through faith alone. It does not mean that all believers are particularly theologically or doctrinally astute. In other words, I certainly believe, for example, there are non-Reformed believers and that none of us have perfect belief, theology, doctrines and dogma.
Biblically and throughout Church history, there are false believers that call upon the name of the Lord, but are not regenerated in true belief. These are in my view persons trusting in work's righteousness theology.
BAUER, WALTER. (1979) A Greek-English Lexicon of the New Testament, Translated by Eric H. Wahlstrom, Chicago, The University of Chicago Press.
CALVIN, JOHN (1552)(1995) Acts, Translated by Watermark, Nottingham, Crossway Books.
CALVIN, JOHN (1552)(1995) Acts, Translated by Watermark, Nottingham, Crossway Books.
CALVIN, JOHN (1539)(1509-1564), Tim Perrine, CCEL Staff Writer, Commentary on Romans, Translated, Grand Rapids, Christian Classics Ethereal Library,
CALVIN, JOHN (1540)(1973) Romans and Thessalonians, Translated by Ross Mackenzie, Grand Rapids, Wm. B. Eerdmans Publishing Company.
CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.
COURSON, JON (2005) Application Commentary, Thomas Nelson, Nashville.
GRENZ, STANLEY J., DAVID GURETZKI AND CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press.
NUTE, ALAN G. (1986) in 'Titus', The International Bible Commentary, F.F. Bruce, General Editor, Grand Rapids, Zondervan/Marshall Pickering.
STRONG, J. (1890)(1986) Strong’s Exhaustive Concordance of the Bible, Pickering, Ontario, Welch Publishing Company.
