The Orthodox Study Bible: Acts 2: 21 & Romans 10: 13 Revised & Non-exhaustive
Preface
Revised version of two articles (2021) for one version on Blogger and an entry on academic.edu.
This Orthodoxy Bible uses the New King James Bible (NKJV)
Cited
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.
Joel Briefly
In his Joel commentary, author Paul E. Leonard explains that Joel, the son of Pethuel, is basically unknown other than being the author of this text within the Hebrew Bible. (884). The name 'Joel' means 'Yahweh is God' (884), and Leonard writes that it is unclear whether this was a given name at birth, or a ministry name given later in life. (884). This Hebrew Bible writer presented a clear message and then basically disappeared from history. (884). The Book of Joel's message is that as a plague of locusts strikes (884), it will be 'destroying all plant life in its path' (884). I view this as a termination of the useable plant life, not a complete destruction of the ecological system. Leonard states that based on the text, there will be no harvest, and the cattle and sheep will die because of lack of food. (884). He notes Joel 1: 18. (884).
In his Joel commentary, author Paul E. Leonard explains that Joel, the son of Pethuel, is basically unknown other than being the author of this text within the Hebrew Bible. (884). The name 'Joel' means 'Yahweh is God' (884), and Leonard writes that it is unclear whether this was a given name at birth, or a ministry name given later in life. (884). This Hebrew Bible writer presented a clear message and then basically disappeared from history. (884). The Book of Joel's message is that as a plague of locusts strikes (884), it will be 'destroying all plant life in its path' (884). I view this as a termination of the useable plant life, not a complete destruction of the ecological system. Leonard states that based on the text, there will be no harvest, and the cattle and sheep will die because of lack of food. (884). He notes Joel 1: 18. (884).
Joel 1:18 New King James Version (NKJV)
18 How the animals groan! The herds of cattle are restless, Because they have no pasture; Even the flocks of sheep [a]suffer punishment.
Footnote
a) Joel 1:18 LXX, Vg. are made desolate
Joel is warning his readers that these sufferings are a 'prelude to the coming apocalyptic judgment of God' (884). Joel 2: 1-3 from the same version is referenced:
Blow the [a]trumpet in Zion, And sound an alarm in My holy mountain! Let all the inhabitants of the land tremble; For the day of the Lord is coming, For it is at hand: 2 A day of darkness and gloominess, A day of clouds and thick darkness, Like the morning clouds spread over the mountains. A people come, great and strong, The like of whom has never been; Nor will there ever be any such after them, Even for many successive generations. 3 A fire devours before them, And behind them a flame burns; The land is like the Garden of Eden before them, And behind them a desolate wilderness; Surely nothing shall escape them
Footnote
a) Joel 2:1 ram’s horn
Joel 2:28-32 New King James Version (NKJV)
28 “And it shall come to pass afterward That I will pour out My Spirit on all flesh; Your sons and your daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions. 29 And also on My menservants and on My maidservants I will pour out My Spirit in those days. 30 “And I will show wonders in the heavens and in the earth: Blood and fire and pillars of smoke. 31 The sun shall be turned into darkness, And the moon into blood, Before the coming of the great and awesome day of the Lord. 32 And it shall come to pass That whoever calls on the name of the Lord Shall be [a]saved. For in Mount Zion and in Jerusalem there shall be [b]deliverance, As the Lord has said, Among the remnant whom the Lord calls.
Footnotes
a) Joel 2:32 Or delivered
b) Joel 2:32 Or salvation
Leonard acknowledges that in regards to salvation, both Jew and Gentile are mentioned in the New Testament and so New Testament salvation was wider than in the context of Joel. (889). 'However it is not clear that Joel understood it this way.' (889).
Acts 2: 21 continued
I am more focused however in this limited space, website format, on the Acts version. This article will be unexhaustive.
The new covenant...
Sourced
Luke 22:20
New American Standard Bible (NASB)
20 And in the same way He took the cup after they had eaten, saying, “This cup which is (a) poured out for you is the (b) new covenant in My blood.
a
Mt 26:28 Mk 14:24
b
Ex 24:8 Je 31:31 1 Co 11:25 2 Co 3:6 Heb 8:8 Heb 8:13 Heb 9:15
PROBLEM: In Acts 2, Pentecost arrives, and the disciples are filled with the Holy Spirit. In response to criticism, Peter says that what they hear and see was “spoken by the prophet Joel” (cf. Joel 2:28–32). Yet, in the passage that Peter quotes, there are events in it that did not happen at Pentecost, like the moon turning to blood. Does Peter err on this occasion?
SOLUTION: First, Peter was simply showing that Pentecost involved a partial or initial fulfillment of Joel 2:28–32. This partial fulfillment was in regard to the indwelling Holy Spirit for believers. And this is exactly what happened on the day of Pentecost. Joel says that God “will pour out My spirit on all flesh ... I will pour out My Spirit in those days” (Joel 2:28–29). And God did pour forth His Spirit on the day of Pentecost.
Second, Peter’s reference was to indicate that the last days had been inaugurated (cf. Heb. 1:1–2; 2:4). The wonders of the sky above and the signs on the earth beneath (Acts 19–21) are to take place later on in earth’s history at the time of Christ’s second coming. Notice that these things will happen “before the ... great and notable day of the Lord” (v. 20) which is yet future (cf. Matt. 24:1ff).
This excerpt is from When Critics Ask: A Popular Handbook on Bible Difficulties (Wheaton, Ill.: Victor Books, 1992). © 2014 Norman Geisler and Thomas Howe.
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).
Some key New Testament sections related to the second coming are Matthew 24, 1 Thessalonians 4-5, 2 Thessalonians 2:7-12. (My add)
Cited
Bibliography R. Anderson, The Coming Prince (1915); W. E. Blackstone, Jesus Is Coming (1917); L. S. Chafer, Systematic Theology, IV, 305-307 (1947); L. Berkhof, The Second Coming of Christ (1953); R. Pache, The Return of Jesus Christ (1955); J. F. Walvoord, The Millennial Kingdom (1959), 263-275; J. D. Pentecost, Things To Come (1961), 370-426.
Cited
Key for the Acts-Joel example:
Different Languages: The Hebrew Bible was written in Hebrew, with parts in Aramaic, the New Testament in Greek, with parts in Aramaic.
Indirect quotations: The New Testament writers frequently quote the Old Testament without verbal exactness. Most likely, many of the quotations were from memory. At times the citations were made according to the sense of the Old Testament rather than making a direct quote.
Sometimes the quotations in Scripture are indirect not direct. An indirect quotation does not cite someone directly but does report accurately what that person said.
Indirect quotes were used to emphasize the New Testament covenant, doctrines and theology.
Strong's Concordance
Original Word: ἐπικαλέω
GRK: ὃς ἂν ἐπικαλέσηται τὸ ὄνομα
Verb-Aorist-Subjunctive-Middle-3rd Person Singular
Corey Keating
Cited
As far as the tense of the verb in the subjunctive mood, it should be remembered that the subjunctive only shows the kind of action (verbal aspect or ‘aktionsart’) and not time. Only verbs in the indicative mood indicate time in an absolute sense. (See intermediate discussion of verb tenses). However, the ‘time’ implied by the subjunctive is usually future since it is a mood of contingency. Thus the future indicative and the aorist subjunctive are closely related and sometimes used in substitution for each other.
Aorist is past tense. Subjunctive is usually, future tense. The middle is neither active or passive.
Humanly speaking, based on the New Testament Greek, and accurate translations, the Lord can be theologically called upon, in biblical times up to present times and future times, within this present realm.
STRONG, J. (1890)(1986) Strong's Exhaustive Concordance of the Bible, Burlington, Welch Publishing Company.
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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).
Cranfield in his Romans commentary explains that Paul in Romans 10 reasoned that all who invoke the name of the Lord, 'that is Yahweh, will be saved.' (261). The term 'Lord' here for Paul, is applied to Christ. (261). I reason we have trinitarian theology here as the Lord Jesus is drawn to the Father through God the Holy Spirit. Mounce reminds us that someone must be preaching the good news in order for it to be accepted. (211). I am in agreement with this very New Testament concept as a compatibilist within the Reformed tradition, as I reason the Holy Spirit convinces through regeneration the chosen to embrace the gospel. This is not force or coercion. A person does not simply wake up a regenerate Christian one day, without having embraced the gospel through the Holy Spirit.
Theology
True New Testament regeneration (John 3, Titus 3, 1 Peter 1) 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 that also have an ontologically wrong view of God.
See
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 (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.
LEONARD, Paul E. (1986) in 'Joel', The International Bible Commentary, F.F. Bruce, General Editor, Grand Rapids, Zondervan/Marshall Pickering.
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.
