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).
---

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.

The Orthodox Study Bible: The Poor

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...

At our home group/bible study last night, I contrasted, along with the study leader, two similar sections of the Gospels, which reasonably can be viewed as two different events.

Again, using a British academic approach, I paraphrase citations unless documented otherwise.

Matthew 5-7

Jesus Christ on a mountain (5:1 page 12), the Sermon on the Mount (Matthew 5-7)

'Blessed are the poor in spirit,' (Matthew 5: 3, clause A). (12).

This Orthodox text opines that Matthew 5 indicates heavenly spiritual blessedness, as opposed to earthly happiness, wealth and success. (12). From the Hebrew, poor means both:

1) Materially poor. (12).

2) The poor in spirit, being God's faithful people. (12). These are the spiritually rich as they trust in the Biblical God.

versus

Luke 6

Jesus Christ at a level place (6: 17 page 151), the Beatitudes

'Blessed are you poor' (Luke 6: 20 clause A). 152.

This Orthodox Bible writes that this teaching is similar to that found in the Sermon on the Mount and has been known as the Sermon on the Plain as Jesus Christ stood on a level place. (152).

This Bible, in its notes, correctly documents that these teachings are from two different events, and indeed Jesus Christ taught such things in various versions.

Interestingly, with the sermon from Church on Sunday, that our home group study was based on, the speaker/preacher reasoned Luke 6 was discussing the physically poor, the materialistically poor. This is a reasonable possibility, but based on the similar teaching from Matthew, it also possible, if not more likely, that Luke also has a dual meaning for poor as does Matthew 5.

This Bible has Matthew 5-7 referencing Luke 6, and vice-versa, and I reason that even if, based on some scholarship, the poor in Luke 6 is not explicitly more than the financially poor; that these are also the poor in spirit, would not be an incorrect theological deduction.

More on Seventh-day Adventism

Monty Python, like, Finney

I watched the video below once again, a couple of times.

First review: November 27, 2017

Edited from first entry with new material:

In contrast to a Sabbatarian view, I would note, the Apostle Paul writes against the Judaizers (In Galatians in particular).

Hebrews 8: forward discusses that there is a new covenant.

Sabbatarians will disagree with the dismal of this core doctrine of theirs, but the Apostle Paul appears to support Christian Liberty on the matter:

Colossians 2:16-17 is devastating to a Sabbatarian theology:

Colossians 2:16-17 New American Standard Bible (NASB)

16 Therefore no one is to [a]act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath [b]day— 17 things which are a mere shadow of what is to come; but the [c]substance [d]belongs to Christ.

Footnotes: Colossians 2:16 Lit judge you Colossians 2:16 Or days Colossians 2:17 Lit body Colossians 2:17 Lit of Christ

The Sabbatarian argument that it is not the Hebrew Bible 'Sabbath' being discussed in Colossians seems a desperate one. I do not think that in light of Judaizers, Paul would make such a comment unless it had a clear meaning of Sabbath day. Based on Wright's commentary I would reason that the Hebrew Bible literal Sabbath day was an aspect of the shadow of the things to come in Jesus Christ (1 Corinthians 13: 10). Wright (118-119).

In a reasonable New Testament theology, the spirit of the Sabbath is followed on Sunday, the Lord's Day, resurrection day.

Romans 14: 5 is also not helpful for a Sabbatarian position:

5 One person [c]regards one day above another, another regards every day alike. Each person must be fully convinced in his own mind. 6 He who observes the day, observes it for the Lord, and he who eats, [d]does so for the Lord, for he gives thanks to God; and he who eats not, for the Lord he does not eat, and gives thanks to God. 7 For not one of us lives for himself, and not one dies for himself; 8 for if we live, we live for the Lord, or if we die, we die for the Lord; therefore whether we live or die, we are the Lord’s. 9 For to this end Christ died and lived again, that He might be Lord both of the dead and of the living.

Mr. Gore explains that Seventh-day Adventism uses hyper-speculation with eschatological theology although he stated that they were Christian believers. This would be debated within the Church. A major concern I have with this movement is the elevation of what should be a secondary issue, the Sabbath, to the level of a primary issue, in regards to salvation. According to Mr. Gore, orthodox SDA views would exclude non-Sabbatarians from the Kingdom of God. This is serious error and cultic theology.

Stating that one must follow the Hebrew Bible, Sabbath and not the Lord's Day, to be saved through Jesus Christ is biblical and New Testament heresy.

To claim those that worship on Sunday, have the mark of the beast, is also heresy.

It is a heretical replacement for the biblical theology of being justified and saved by grace through faith, alone, for good works and not by good works, by Jesus Christ's applied atoning and resurrection work for believers (Romans, Ephesians, Galatians), with instead a heretical form of works righteousness. I am not denying that some Adventists do hold to some key gospel essentials and doctrines.

PAILIN, D.A. (1999) Enlightenment, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Limited.

WRIGHT, N. T. (1986)(1989) Colossians and Philemon, Grand Rapids, IVP/Eerdmans.

 

Ask a silly question...

Proverbs for the family (196)(1971)(1976), Canadian Bible Society,Toronto. 

This brief review is from a small pamphlet produced and published by my employer, the Canadian Bible Society. I am at the Vancouver location of 1207 Kingsway, Vancouver.

My views are my own, (hopefully within God's perfect will) and yet not officially the views of my employer, the Canadian Bible Society.

Proverbs from the easy reading Good News Bible.

Sections include:

About Home and Family

For Young Women

For Young Men

About Discipline

Examples:

Proverbs 15: 32

If you refuse to learn, you are hurting yourself. If you accept correction, you will become wiser. 

And the version from my often cited New American Standard Bible

Proverbs 15:32

New American Standard Bible (NASB)

32 He who neglects discipline despises himself, But he who listens to reproof acquires [a]understanding.

Footnotes:

Proverbs 15:32 Lit heart

Theologically, this is an acknowledgement of finite human nature, and a lack of infinite human knowledge. God alone has infinite knowledge.

Human beings and all creation are biblically and theologically created and philosophically, I reason, contingent and not necessary. The contingent does not have to logically exist; it may or may not exist, unlike what is necessary, that logically exists.

Proverbs 26:4

If you answer a silly question, you are just as silly as the person who asked it.

Proverbs 26:4

New American Standard Bible (NASB)

4 Do not answer a fool according to his folly, Or you will also be like him.

I very much appreciate the NASB version. I reason this statement is generally true in the context of intellectual discussion and debate. It might be more permissible to answer such a question in satirical and humourous contexts.

Proverbs 19: 27

Son, when you stop learning, you will soon neglect what you already know.

A reason, I do not rely upon academic knowledge gained through academic degrees alone and keep researching and writing website articles.

Proverbs 19:27

New American Standard Bible (NASB)

27 Cease listening, my son, to discipline, And you will stray from the words of knowledge.

Fini