A Favorite Reformed Doctrine
- Thread starter The Rogue Tomato
- Start date
He does not look up anything. He has a cheat sheet he quickly cuts and pastes when needed.
Johann
Active Member
Just to add-
the Gentiles heard. Rom_9:23-24, Jas_1:19.
they were glad. Act_13:42, +*Act_2:41; *Act_8:8; Act_15:31; +Act_28:28, +*Deu_32:43, *Luk_2:10; *Luk_2:11, *Rom_15:9-12.
glorified. **Psa_138:2, 2Th_1:12; 2Th_3:1.
the word. Act_13:5; Act_13:44; Act_13:46, +Act_11:1.
of the Lord. +Act_15:35.
and as many. *Act_2:47; Act_11:18; Act_16:5, 1Sa_10:26, Isa_4:3, +*Joh_10:16; +*Joh_10:26; +*Joh_10:27; Joh_11:52; +*Joh_17:6, **Rom_8:30; Rom_11:2; Rom_11:7, Eph_1:19; **Eph_2:5-10, **2Th_2:13; **2Th_2:14.
ordained. Gr. tassō [(S# G5021), to arrange in an orderly manner, that is, assign or dispose (to a certain position or lot) [Strong]: Rendered (1) appoint: Mat_28:16, Act_22:10; Act_28:23, (2) ordain: Act_13:48, Rom_13:1, (3) set: Luk_7:8, (4) determine: Act_15:2, (5) addict: 1Co_16:15]. or, as had inclined themselves (LNT). Had inclined themselves, ēsan tetagmenoi, may be either in the middle voice, as translated, or passive, had been inclined. In the middle voice the subject participates in the results of the action, as here (cf. Dana and Mantey, § 155). Note that it is said of the Jews, in Act_13:46, you yourselves are rejecting, apōtheisthe, in the middle voice; and of the believers in Act_13:48 : they inclined themselves, in the middle voice. And so we have here an antithesis between the Jews and believers. Predestinarians use this passage as a stronghold. Predestination is a Roman Catholic view brought to Protestantism: "This view began with Jerome who revised the old Latin rendering destinati or ordinati to praeordinati in order to make coming to faith and salvation the product of a predestinatory eternal decree. Calvin is the great exponent of the decretum absolutum…" (Lenski, Acts, p. 553). Rarely has a text been so violently twisted and perverted as this one! (LNT, fn f). T254, Act_2:47; +*Act_11:18; Act_15:2; +*Act_18:27; Act_20:13 g. Act_22:10; Act_28:23, Psa_135:4, +*Mat_11:27; Mat_20:16; *Mat_24:22 note. Mat_28:16, Luk_7:8, +Joh_1:12 (T584). +*Joh_6:44; +*Joh_12:39; Joh_13:18; +*Joh_15:16; +*Joh_15:19, **Rom_8:28-30; *Rom_9:10-16; *+Rom_9:18 (T234). Rom_11:5; Rom_11:7; Rom_13:1 g. 1Co_16:15 g. +*Eph_1:4-6; +*Eph_1:9; +*Eph_1:11, +*Php_1:29; *Php_2:13, 1Th_1:4; *1Th_5:9, +*2Th_2:13, +*2Ti_2:25 (T242). Jas_1:18, *1Pe_1:2.
eternal. Gr. aionios, +Mat_18:8, +Act_13:46.
believed. +Act_13:12, Act_17:34; Act_28:24, +*1Th_2:13, Tit_1:1.
ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE
Election is a wonderful doctrine. However, it is not a call to favoritism, but a call to be a channel, a tool, or means of others' redemption! In the Old Testament the term was used primarily for service; in the New Testament it is used primarily for salvation which issues in service. The Bible never reconciles the seeming contradiction between God's sovereignty and mankind's free will, but affirms them both! A good example of the biblical tension would be Romans 9 on God's sovereign choice and Romans 10 on mankind's necessary response (cf. Rom. 10:11,13).
The key to this theological tension may be found in Ephesians 1:4. Jesus is God's elect man and all are potentially elect in Him (Karl Barth). Jesus is God's "yes" to fallen mankind's need (Karl Barth). Ephesians 1:4 also helps clarify the issue by asserting that the goal of predestination is not heaven, but holiness (Christlikeness). We are often attracted to the benefits of the gospel and ignore the responsibilities! God's call (election) is for time as well as eternity!
Doctrines come in relation to other truths, not as single, unrelated truths. A good analogy would be a constellation versus a single star. God presents truth in eastern, not western, genres. We must not remove the tension caused by dialectical (paradoxical) pairs of doctrinal truths:
1. Predestination vs. human free will
2. Security of the believers vs. the need for perseverance
3. Original sin vs. volitional sin
4. Sinlessness (perfectionism) vs. sinning less
5. Initial instantaneous justification and sanctification vs. progressive sanctification
6. Christian freedom vs. Christian responsibility
7. God's transcendence vs. God's immanence
8. God as ultimately unknowable vs. God as knowable in Scripture
9. The Kingdom of God as present vs. future consummation
10. Repentance as a gift of God vs. repentance as a necessary human covenantal response
11. Jesus as divine vs. Jesus as human
12. Jesus as equal to the Father vs. Jesus as subservient to the Father
The theological concept of "covenant" unites the sovereignty of God (who always takes the initiative and sets the agenda) with a mandatory initial and continuing repentant faith response from mankind (cf. Mark 1:15; Acts 3:16,19; 20:21). Be careful of proof-texting one side of the paradox and depreciating the other! Be careful of asserting only your favorite doctrine or system of theology!
Utley
praise_yeshua
Active Member
τάσσω.
A contrast against
Act 13:46 Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
Yes. God arranged for Gentiles to be saved.
Yup, and those Gentiles appointed to eternal life believed.
There are at least 3 different non Calvinistic interpretations of the passage
The “had been appointed to eternal life” or the “appointment to eternal life” had occurred before they heard and believed the gospel that was presented by Paul and Barnabas. However, the wording does not require that this appointment to eternal life must be a reference to eternity past. I think what the verse is telling us is that all of those who had been saved prior to their hearing the New Testament gospel subsequently believed when they heard the gospel being presented by Paul and Barnabas. At the moment of their salvation in the past, they were appointed to eternal life. When they heard about the redemptive work of Jesus the Messiah, they believed and became New Testament believers.
Pinson, J. Matthew; Forlines, F. Leroy. Classical Arminianism. The Theology of Salvation (Kindle Locations 3138-3143). Ingram Distribution. Kindle Edition.
Luke’s statement, and as many as were ordained to eternal life believed, receives a most illuminating treatment by Dummelow:
This expresses the Pauline and Apostolic doctrine of predestination, according to which God desires the salvation of all men (1 Tim. 2:4; 4:10, etc.), but insomuch as He foresees that some (in the exercise of their free will) will actually repent and believe, while others will refuse to do so, He ordains the former to eternal life, and the latter to eternal death (Rom. 8:28–30, etc.).1
1 Charles W. Carter, “The Acts of the Apostles,” in Matthew-Acts (vol. 4; The Wesleyan Bible Commentary; Grand Rapids, MI: William B. Eerdmans Publishing Company, 1966), 4572.
Gentiles … glad—When now these Gentiles learn from the gracious words of Hebrew prophecy that this Gospel was promised to them of old, their hearts go forward with eager joy to embrace it. Ordained to eternal life—Should be rendered, disposed to eternal life. It plainly refers to the eager predisposition just above mentioned in the heart of many of these Gentiles on learning that old prophecy proclaims a Messiah for them. As many as were so inclined to the eternal life now offered committed themselves by faith to the blessed Jesus.
Rarely has a text been so violently wrenched from its connections with the context, and strained beyond its meaning for a purpose, than has been this clause in support of the doctrine of predestination. There is not the least plausibility in the notion that Luke in this simple history is referring to any eternal decree predestinating these men to eternal life. The word here rendered ordained usually signifies placed, positioned, disposed. It may refer to the material or to the mental position. It is a verb in the passive form, a form which frequently possesses a reciprocal active meaning; that is, it frequently signifies an action performed by one’s self upon one’s self. Thus, in Romans 9:22, The vessels of wrath fitted to destruction are carefully affirmed, even by predestinarians, to be fitted by themselves. Indeed, the very Greek word here rendered ordained is frequently used, compounded with a preposition, in the New Testament itself, in the passive form with a reciprocal meaning. Thus, Rom. 13:1, Be subject unto the higher powers, is literally, place yourselves under the higher powers. So, also, Rom. 8:7; 1 Cor. 16:16; James 4:7, and many other texts. The meaning we give is required by the antithesis between the Jews in verse 46 and these Gentiles. The former were indisposed to eternal life, and so believed not; these were predisposed to eternal life, and so believed. The permanent faith of the soul was consequent upon the predisposition of the heart and the predetermination of the will.1
1 D. D. Whedon, Acts–Romans (vol. III; A Popular Commentary on the New Testament; London: Hodder and Stoughton, 1875), 164–165.
Adam Clarke presents the same view.
Verse 48. As many as were ordained to eternal life believed.] This text has been most pitifully misunderstood. Many suppose that it simply means that those in that assembly who were fore-ordained, or predestinated by God’s decree, to eternal life, believed under the influence of that decree. Now, we should be careful to examine what a word means, before we attempt to fix its meaning. Whatever τεταγμενοι may mean, which is the word we translate ordained, it is neither προτεταγμενοι nor προορισμενοι which the apostle uses, but simply τεταγμενοι, which includes no idea of pre-ordination or pre-destination of any kind. And, if it even did, it would be rather hazardous to say that all those who believed at this time were such as actually persevered unto the end, and were saved unto eternal life. But, leaving all these precarious matters, what does the word τεταγμενος mean? The verb ταττω or τασσω signifies to place, set, order, appoint, dispose; hence it has been considered here as implying the disposition or readiness of mind of several persons in the congregation, such as the religious proselytes mentioned ver. 43, who possessed the reverse of the disposition of those Jews who spake against those things, contradicting and blaspheming, ver. 45. Though the word in this place has been variously translated, yet, of all the meanings ever put on it, none agrees worse with its nature and known signification than that which represents it as intending those who were predestinated to eternal life: this is no meaning of the term, and should never be applied to it. Let us, without prejudice, consider the scope of the place: the Jews contradicted and blasphemed; the religious proselytes heard attentively, and received the word of life: the one party were utterly indisposed, through their own stubbornness, to receive the Gospel; the others, destitute of prejudice and prepossession, were glad to hear that, in the order of God, the Gentiles were included in the covenant of salvation through Christ Jesus; they, therefore, in this good state and order of mind, believed. Those who seek for the plain meaning of the word will find it here: those who wish to make out a sense, not from the Greek word, its use among the best Greek writers, and the obvious sense of the evangelist, but from their own creed, may continue to puzzle themselves and others; kindle their own fire, compass themselves with sparks, and walk in the light of their own fire, and of the sparks which they have kindled; and, in consequence, lie down in sorrow, having bidden adieu to the true meaning of a passage so very simple, taken in its connection, that one must wonder how it ever came to be misunderstood and misapplied. Those who wish to see more on this verse may consult Hammond, Whitby, Schoettgen, Rosenmüller, Pearce, Sir Norton Knatchbull, and Dodd.[1]
[1] Adam Clarke, The Holy Bible with a Commentary and Critical Notes (vol. 5, New Edition.; Bellingham, WA: Faithlife Corporation, 2014), 790–791.
The Calvinist interpretation doesn’t fit the context. These Gentiles were not blind, stubborn and fully obstinate, according to the Calvinist doctrine of Total Inability, but appear to have been receptive, God-fearing, worshipers of God.
The ones appointed to eternal life were receptive. So receptive they believed as they were appointed to do.
Nothing is stated about them being appointed to believe
No one said they were. God grants belief and they were appointed to eternal life.
grant does not mean to effectually cause
faith is granted by the presentation of the gospel
Romans 10:8–17 (NASB 2020) — 8 But what does it say? “THE WORD IS NEAR YOU, IN YOUR MOUTH AND IN YOUR HEART”—that is, the word of faith which we are preaching, 9 that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; 10 for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. 11 For the Scripture says, “WHOEVER BELIEVES IN HIM WILL NOT BE PUT TO SHAME.” 12 For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call on Him; 13 for “EVERYONE WHO CALLS ON THE NAME OF THE LORD WILL BE SAVED.” 14 How then are they to call on Him in whom they have not believed? How are they to believe in Him whom they have not heard? And how are they to hear without a preacher? 15 But how are they to preach unless they are sent? Just as it is written: “HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS!” 16 However, they did not all heed the good news; for Isaiah says, “LORD, WHO HAS BELIEVED OUR REPORT?” 17 So faith comes from hearing, and hearing by the word of Christ.
It does mean to give. So they were granted to believe and were appointed to eternal life.
I repeat it does not mean to effectually give.
As scripture notes
Romans 10:17 (KJV 1900) — 17 So then faith cometh by hearing, and hearing by the word of God.
I repeat. No one says it dies.
So those appointed to eternal life believed. Appointing preceding believing.
not if you translate correctly or you understand these were not God hating men but those who feared and worshipped God having faith in him
Believe
Active Member
I would say that we're all granted the ability to believe. But we still have the choice to believe or not to believe. Should have would have could have, It's all up to the individual. God doesn't want robots, He wants people to choose to love him.
Definition of grant:
agree to give or allow (something requested) to:
"a letter granting them permission to smoke"
According to that definition if you've been granted permission to come to Jesus doesn't necessarily mean you will come. You have to be willing, It has to be your choice.
That's one of the major problems with Calvinism, you don't have a choice. You're going to get dragged kicking and screaming to the cross no matter what.
Definition of grant:
agree to give or allow (something requested) to:
"a letter granting them permission to smoke"
According to that definition if you've been granted permission to come to Jesus doesn't necessarily mean you will come. You have to be willing, It has to be your choice.
That's one of the major problems with Calvinism, you don't have a choice. You're going to get dragged kicking and screaming to the cross no matter what.
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Believe
Active Member
That would be a great line to use when you witness.
So let me tell you about Jesus. If you've been appointed to eternal life then you're able to believe in Him. If you haven't been appointed well I'm sorry but I'm just wasting your time and my breath. Have a nice day.
I should start writing Gospel Tracks
Okay, great. But as it say those appointed to eternal life believed. The appointing preceding believing.
That depends on the translation
(Hart’) And hearing this the gentiles were elated and gave glory to the Lord’s word,
and as many as were disposed to the life of the Age had faith;
(2001) Now, when those who came from the nations heard this, they started rejoicing and glorifying the Word of the Lord. And all those who were inclined to accept age-long life became believers.
(Mace) when the Gentiles heard this, they received the word with joy, glorifying the Lord: and as many as were dispos'd to eternal life, believed.
(Diaglott-NT) Having heard and the Gentiles rejoiced, and glorified the word of the Lord; and believed as many as were having been disposed for life age-lasting.
(Etheridge) And when the Gentiles heard, they rejoiced and glorified Aloha; and they believed who were disposed [Or, set unto.] unto eternal life.
(LHB) And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were disposed to eternal life believed.
(LONT) And the Gentiles hearing this, rejoiced, and glorified the word of the Lord: and as many as were disposed for eternal life, believed.
and of course it is not stated on what basis they were appointed
The “had been appointed to eternal life” or the “appointment to eternal life” had occurred before they heard and believed the gospel that was presented by Paul and Barnabas. However, the wording does not require that this appointment to eternal life must be a reference to eternity past. I think what the verse is telling us is that all of those who had been saved prior to their hearing the New Testament gospel subsequently believed when they heard the gospel being presented by Paul and Barnabas. At the moment of their salvation in the past, they were appointed to eternal life. When they heard about the redemptive work of Jesus the Messiah, they believed and became New Testament believers.
Pinson, J. Matthew; Forlines, F. Leroy. Classical Arminianism. The Theology of Salvation (Kindle Locations 3138-3143). Ingram Distribution. Kindle Edition.
Luke’s statement, and as many as were ordained to eternal life believed, receives a most illuminating treatment by Dummelow:
This expresses the Pauline and Apostolic doctrine of predestination, according to which God desires the salvation of all men (1 Tim. 2:4; 4:10, etc.), but insomuch as He foresees that some (in the exercise of their free will) will actually repent and believe, while others will refuse to do so, He ordains the former to eternal life, and the latter to eternal death (Rom. 8:28–30, etc.).1
1 Charles W. Carter, “The Acts of the Apostles,” in Matthew-Acts (vol. 4; The Wesleyan Bible Commentary; Grand Rapids, MI: William B. Eerdmans Publishing Company, 1966), 4572.
Dummelow himself
As many as were ordained to eternal life believed] This expresses the Pauline and Apostolic doctrine of predestination, according to which God desires the salvation of all men (1 Tim 2:4; 4:10, etc.), but inasmuch as He foresees that some (in the exercise of their free will) will actually repent and believe, while others will refuse to do so, He ordains the former to eternal life, and the latter to eternal death (Ro 8:28–30, etc.).
J. R. Dummelow, ed., A Commentary on the Holy Bible (New York: The Macmillan Company, 1936), 836.
