The Orthodox Study Bible: Zeal: Here is no heathen fanaticism
Preface
Originally published 20200514, significantly revised on Blogger for an article on academia.edu 20250920. My review of this academic study bible continues from my Reformed tradition, as I comment on Orthodoxy from the outside.
The Orthodox Study Bible: Zeal
Glossary
Reverend John W. Morris, Ph.D
Zeal
The definition here is 'devotion, enthusiastic obedience to God' (810). The Apostle Paul warns against a misguided zeal not based in knowledge, such as in Romans 10: 2-3. (810).
Glossary
Reverend John W. Morris, Ph.D
Zeal
The definition here is 'devotion, enthusiastic obedience to God' (810). The Apostle Paul warns against a misguided zeal not based in knowledge, such as in Romans 10: 2-3. (810).
The Apostle Paul wrote in regards to the religious Jews...
Romans 10:2-3 New American Standard Bible (NASB) 2 For I testify about them that they have a zeal for God, but not in accordance with knowledge. 3 For not knowing about God’s righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God.
Bible Hub: Romans 10: 2
αὐτοῖς ὅτι ζῆλον θεοῦ ἔχουσιν
(to them) (that) (a zeal) (of God)
to them that have a zeal of/for God.
ζῆλον is a noun, accusative, masculine, singular in Romans 10: 2.
Bible Hub: Root word and New Testament examples
Original Word: ζῆλος, ου, ὁ
In the context of Romans 10: 2, Jon Courson states that 'To this day, the Jews are zealous for God'. (958). But, theologically and respectfully to Judaism, this is works righteousness based on keeping the law, and not the imputed righteousness of Jesus Christ to the chosen (Romans 8-9, Ephesians 1), by grace through faith (Romans, Galatians 2, Ephesians 1-2).
I will admit that there is faith in Judaism of course, but works righteousness still exists. There are many religious faiths and non-religious worldviews with good morality and ethics. Within my classically, biblically inspired, Reformed theology, this divine righteousness (Romans, Galatians as textual examples) is imputed and applied to believers as legal and theological, justification, within the atonement.
Romans 10:2-3 New American Standard Bible (NASB) 2 For I testify about them that they have a zeal for God, but not in accordance with knowledge. 3 For not knowing about God’s righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God.
Bible Hub: Romans 10: 2
αὐτοῖς ὅτι ζῆλον θεοῦ ἔχουσιν
(to them) (that) (a zeal) (of God)
to them that have a zeal of/for God.
ζῆλον is a noun, accusative, masculine, singular in Romans 10: 2.
Bible Hub: Root word and New Testament examples
Original Word: ζῆλος, ου, ὁ
In the context of Romans 10: 2, Jon Courson states that 'To this day, the Jews are zealous for God'. (958). But, theologically and respectfully to Judaism, this is works righteousness based on keeping the law, and not the imputed righteousness of Jesus Christ to the chosen (Romans 8-9, Ephesians 1), by grace through faith (Romans, Galatians 2, Ephesians 1-2).
I will admit that there is faith in Judaism of course, but works righteousness still exists. There are many religious faiths and non-religious worldviews with good morality and ethics. Within my classically, biblically inspired, Reformed theology, this divine righteousness (Romans, Galatians as textual examples) is imputed and applied to believers as legal and theological, justification, within the atonement.
In regards to Paul's comments concerning the religiously zealous Jews, Cranfield writes: 'Here is no heathen fanaticism' (251). The Jews have the 'right object' (251) that being their Hebrew Bible concept of God, in mind. In Romans 10: 2, both the terms for 'zeal' and 'God' are important. (251). The zeal here is seeking attention for something which is worthy of glory. (251). That in context, being God. 'Zeal for the one true God'. (251). This is not zeal for one of the 'false gods of a corrupt society' (251). But the Apostle Paul here explains that the Jews lacked knowledge (v2), that being knowledge of the gospel (251). Cranfield opines here that there is a 'disastrous flaw' with the zeal of the Jews, according to Paul. It seems to me Paul is stating here the the religious Jews knew about God, but as they did not know and accept the triune God of the gospel and therefore their religious zeal was disastrously in error.
This divine zeal, unlike human zeal, when gospel focused, has God's righteousness in Jesus Christ, states the Orthodox Study Bible at Romans 10: 3. (362). '3 For not knowing about God’s righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God.' The religious righteousness of the Hebrew religion did not suffice for membership into the Kingdom of God, that could only occur through regeneration (John 3, Titus 3, 1 Peter 1) and being justified in the righteousness of Jesus Christ through his applied atoning work for believers, which also led to the culminated resurrection of believers. Cranfield is correct that the Jews did not have a sufficient righteousness of their own, which they were trying to establish religiously. At the same time, they would not submit to the applied righteousness of God incarnate, Jesus Christ within gospel salvation. (252).
Mounce explains that in regards to Romans 10, the Jews sought righteousness by 'personal merit rather than by faith.' (206). In agreement with the comments of Cranfield, Mounce opines that the text has Paul explaining that the religious Jews zeal was not guided by knowledge (Romans 10: 2) (207). They wanted righteousness of their own, within their own religion, as opposed to the righteousness of Jesus Christ, within the gospel.
Romans 10: 4 New American Standard Bible (NASB) 4 For Christ is the [a]end of the Law for righteousness to everyone who believes. Footnotes: Romans 10: 4 Or goal
Christ is the end of the law (207). Cranfield writes the end here could be interpreted in three ways .1 fulfillment 2. termination 3. goal (252). Regardless, teleologically, justification within salvation and entrance into the Kingdom of God, was not to be pursued or found through the Hebrew Biblical, Mosaic law, or any Hebrew covenant. But through the applied atoning and resurrection of Jesus Christ.
Cited
Romans 10:4 N-NNS
GRK: τέλος γὰρ νόμου
NAS: For Christ is the end of the law
KJV: For Christ [is] the end of the law for INT: [the] end indeed of law
Cited
Original Word: τέλος
Lexical Summary telos: End, purpose, goal, completion, fulfillment
Original Word: τέλος
---
Related
According to Nelson's, Zealotes/Zealot (s) in the historical context was defined as a 'zealous one'. (807). These were a party of Jews violently opposed to the Roman Empire and its occupation of Israel. (807). Noted to be from the 1st Century, in context.
To be zealous is to be full of zeal. (Oxford: 1629). In modern times, and to this day, a zealot (zealots) can be considered someone that is 'an uncompromising or extreme partisan; a fanatic.' (1629). Often used in political contexts for those that are very pro-Israel. I will opine here that false zeal, need not be just religious, but could be political as well. Placing too much hope in the political process at the neglect of trusting in the one and true God. I am not, at all, rejecting the political process, but I am stating that the zeal for politics, in the biblical Christian, should not equate in importance to zeal for the gospel and the triune God.
---
BRUCE, F.F., (1963)(1996) Romans, Grand Rapids, IVP/Eerdmans.
Related
According to Nelson's, Zealotes/Zealot (s) in the historical context was defined as a 'zealous one'. (807). These were a party of Jews violently opposed to the Roman Empire and its occupation of Israel. (807). Noted to be from the 1st Century, in context.
To be zealous is to be full of zeal. (Oxford: 1629). In modern times, and to this day, a zealot (zealots) can be considered someone that is 'an uncompromising or extreme partisan; a fanatic.' (1629). Often used in political contexts for those that are very pro-Israel. I will opine here that false zeal, need not be just religious, but could be political as well. Placing too much hope in the political process at the neglect of trusting in the one and true God. I am not, at all, rejecting the political process, but I am stating that the zeal for politics, in the biblical Christian, should not equate in importance to zeal for the gospel and the triune God.
---
BRUCE, F.F., (1963)(1996) Romans, Grand Rapids, IVP/Eerdmans.
COAD, F. ROY (1986) ‘Galatians’, in F.F. Bruce (gen.ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/ Zondervan.
COURSON, JON (2005) Application Commentary, Thomas Nelson, Nashville.
CRANFIELD, C.E.B. (1992) Romans: A Shorter Commentary, Grand Rapids, William B. Eerdmans Publishing Company.
CRANFIELD, C.E.B. (1992) Romans: A Shorter Commentary, Grand Rapids, William B. Eerdmans Publishing Company.
FOULKES, FRANCIS (1989) Ephesians, Grand Rapids, Inter-Varsity Press.
HARPUR, GEORGE (1986) Ephesians in The International Bible Commentary, Grand Rapids, Zondervan.
MARSHALL, ALFRED (1975)(1996) The Interlinear KJV-NIV, Grand Rapids, Zondervan.
NELSON'S THREE-IN-ONE BIBLE REFERENCE COMPANION, 'Zealous' (1982), Nashville, Thomas Nelson Publishers.
MOUNCE, ROBERT H. (1995) The New American Commentary: Romans, Nashville, Broadman & Holman Publishers.
NELSON'S THREE-IN-ONE BIBLE REFERENCE COMPANION, 'Zealous' (1982), Nashville, Thomas Nelson Publishers.
MOUNCE, ROBERT H. (1995) The New American Commentary: Romans, Nashville, Broadman & Holman Publishers.
THE CONCISE OXFORD DICTIONARY (1995) ‘Sceptical’, Della Thompson (ed.), Oxford, Clarendon Press.
The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy, Thomas Nelson Publishers, Nashville, Tennessee.
The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy, Thomas Nelson Publishers, Nashville, Tennessee.
