What Would Martin Luther Say to “Free Will”?

Theology
386

Actually Pastor Peter

Direct Statements: Faith Is Granted, Given, or Obtained

Philippians 1:29 - “For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake.”
This is the clearest single text: believing is something granted (echaristhē).

2 Peter 1:1 - “To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ.”
The word lachousin implies receiving by lot or divine allotment, not self-origination.

Ephesians 2:8 - “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God.”
While grammar debates the antecedent of touto, the theological implication within the Reformed reading is that the whole salvation, including the faith by which it is received, is “not of yourselves.”

Acts 3:16 - “And his name, by faith in his name, has made this man strong whom you see and know, and the faith that is through Jesus has given the man this perfect health in the presence of you all.”
Peter speaks of “the faith which comes through Him.”

Romans 12:3 - “For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned.”
God distributes the measure of faith.

1 Timothy 1:13–14 - “I received mercy because I had acted ignorantly in unbelief, and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus.”
Paul received faith as an overflow of grace, not as an independent acquisition.

1 Corinthians 4:7 - “What do you have that you did not receive? If then you received it, why do you boast as if you did not receive it?”
If even the apostle’s faith is something received, no believer may boast in it as a native possession.

1 Corinthians 12:9 - “To another faith by the same Spirit.”
Faith is listed among the Spirit’s distributions.

Hebrews 12:2 - “Looking to Jesus, the founder and perfecter of our faith.”
Jesus is not merely the object of faith; he is its author (archēgon) and perfecter.

II. God Opens the Heart and Enables Understanding

Acts 16:14 - “One who heard us was a woman named Lydia… The Lord opened her heart to pay attention to what was said by Paul.”
She did not open her own heart; the Lord did.

Luke 24:45 - “Then he opened their minds to understand the Scriptures.”
The risen Christ must open minds for saving understanding.

Matthew 16:17 - “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven.”
Peter’s confession of faith was a divine revelation, not a natural inference.

2 Corinthians 4:6 - “For God, who said, ‘Let light shine out of darkness,’ has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.”
The knowledge that produces faith is a creative act of divine illumination.

John 6:44 - “No one can come to me unless the Father who sent me draws him.”

John 6:65 - “No one can come to me unless it is granted him by the Father.”
Coming to Christ in faith requires a prior divine enabling that the natural man does not possess.

III. The Natural Man Cannot Believe: Total Inability

1 Corinthians 2:14 - “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.”
If the unregenerate man is unable to receive spiritual truth, he cannot generate saving faith from his own resources.

Romans 3:11 - “No one understands; no one seeks for God.”
If no one seeks God, then no one initiates faith toward God.

Romans 8:7–8 - “The mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. Those who are in the flesh cannot please God.”
Faith pleases God (Heb. 11:6); the flesh cannot please God; therefore the flesh cannot produce faith.

Ephesians 2:1, 5 - “And you were dead in the trespasses and sins… even when we were dead in our trespasses, [God] made us alive together with Christ.”
Dead men do not will, choose, or believe. Life must precede faith.

Colossians 2:13 - “And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him.”
The same pattern: vivification precedes response.

John 3:3 - “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.”
Spiritual birth must precede spiritual sight, and faith is the eye of the soul.

IV. Regeneration Precedes Faith

1 John 5:1 - “Everyone who believes that Jesus is the Christ has been born of God.”
The participle gegennēmenos is perfect passive: the new birth is a completed action received, and it precedes the believing.

John 1:12–13 - “But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.”
Birth is “of God,” not of human will; believing follows this divine begetting.

Out of characters…https://www.chafer.edu/Is-Faith-a-Gift-from-God-Ephesians-2-8-Grammatical-Analysis-John-Hart#:~:text=Is%20Faith%20a%20Gift%20from%20God%20According%20to%20Ephesians%202%3A8%3F%20A%20Grammatical%20Analysis

J.

387

From the Article

…… But recent discoveries [here Kuyper is going after liberal European academics teaching in universities and undermining core doctrines of the Reformation] may have upset this ancient exegesis. If the modern expositors of Utrecht, Gröningen, and Leyden, who make a hobby of this modern exegesis, will therefore show us this recent discovery, we will give them an attentive hearing. But they fail to do this. On the contrary, they say: “The matter is settled, and so plain that even a tyro in Greek can see it.” And by saying this, they judge themselves. For brains incomparably superior, such as Erasmus and Hugo Grotius, knew so much of Greek that they were at least acquainted with the Greek rudiments. And we may venture to say that all the Greek scholarship now lodged in the brains of our exegetes at the universities just named would not half fill the cup which Erasmus and Grotius together filled to the brim. Wherefore we confidently maintain the traditional exegesis. …Undoubtedly every man has a right to his own opinion and to reject the traditional exegesis. Moreover, in Phil. i. 23, it is distinctly stated that faith is gift of God. But we protest against the shallowness and artlessness of men who in their ignorance pose as scholars, and make it appear as tho even a tyro in Greek, if he be only an honest man, could not support the opposite opinion for a moment. For this is inexcusable in one who presumes to pronounce judgment upon another who knows what he is talking about… It is of vital interest that the exercise of faith and the faculty of faith be no longer confounded, and that it be acknowledged the latter may be present without the former. Otherwise there will be a complete deviation from the line of the Scripture, which is also that of the Reformed churches. It will make salvation dependent upon the exercise of faith, i.e., upon the act of accepting Christ and all His benefits; and since this act is an act, not of God, but of man, we imperceptibly lose our way in the waters of Arminianism.

Hence everything depends upon the correct understanding of Ephes. ii. 8. For faith is not the act of believing, but the mere possession of faith, even of faith in the germ. He that possesses that germ or faculty of faith, and who at God’s time will also exercise faith, is saved, saved by grace, for to him was imparted the gift of God.[3]

J.

388

Hodge handles Ephesians 2:8 very well and his move at the end in point 4 correlating the verse with other passages to build a theology of faith is excellent.

The key theological gem in all of this is for us to see as Westcott and Schulhof have noted “this saving energy of faith is not of yourselves: it is a gift, and the gift is GOD’S.”[16] This is huge for our worship of God as we are humbled by Ephesians 2 in seeing that our faith is a gift. This is what Jesus taught us that salvation is not something we birthed, but rather that we have been born again by the Spirit (John 3:3) who washes us and gives us what we otherwise would not have, that is, repentance and faith (Titus 3:5-6). Faith and repentance (two sides of one coin) are given or granted to us by God (2 Tim.2:21). This humbles our worship and gives us every reason to sing loud and joyfully when we gather. Look at what God has done! Not only did God give us Himself in Jesus and provide for us the gospel, He also gave us the gift of faith so that we would believe it (the gospel) and Him (the triune God). If faith is not included in God’s gift to sinners, no one would ever be saved because as the author Ephesians tells us in Romans (citing Psalm 14 and 53), “There is none who understands, there is none who seeks for God” (Rom. 3:11). Faith then cannot be something we come to understand on own while we are seeking God and then if we really make ourselves believe God then He will in turn save us. If faith is our doing, then salvation loses its rightful designation as gift, and instead it would something we earned or a kind of reward we obtained.

Concerning Ephesians 2 there are those deny the historic view of faith being this gift from God and they reduce it to something man musters himself within. They see faith as something dead sinners (“you were dead in your trespasses and sins,” Eph 2:1) need to will within themselves to do. Never mind that dead people don’t will things nor make decisions, but this simply is not what Ephesians 2 can allow for. The chapter starts by telling us we are dead in sin (Eph. 2:1) and then moves to say “But God” (v.4), going on to describe what He has done for His people by His grace. Even if one denies faith as the gift of God, verse 8 still insists that it is “not of yourselves.” Therefore, the faith in discussion in verse 8 cannot be something that comes from within dead human souls.

Even though the Bible is clear on faith coming from God for our salvation, men will insist otherwise with this humanist, Arminian, and/or synergistic claim that faith is not a gift and instead it is something we must do within ourselves. For example, in his commentary on Ephesians the late theologian James Smith Candlish (1835–1897) wrote, “Faith indeed is required on our part, for God will not save us against our will.”[17] This flies in the face of what Jesus said, “You did not choose Me, but I chose you” (Jn.15:16). You see salvation is not accomplished by the willing of humans, rather it is by the will of God. Because of this, salvation is a gift and thus by definition undeserved. If God required us to make ourselves trust Him or have faith before He would save us, then it would not be a gift. In spite of this clear biblical teaching, there are scholars who persist in missing the gift of Ephesians 2. For example, the great A.T. Robertson who wrote in his Ephesians commentary, “’Grace’ is God’s part, ‘faith’ ours. And that (και τουτο [kai touto]). Neuter, not feminine ταυτη [tautē], and so refers not to πιστις [pistis] (feminine) or to χαρις [charis] (feminine also), but to the act of being saved by grace conditioned on faith on our part.”[18]

Shalom Y’all.

J.

389

Even though the Bible is clear on faith coming from God for our salvation, men will insist otherwise with this humanist, Arminian, and/or synergistic claim that faith is not a gift and instead it is something we must do within ourselves. For example, in his commentary on Ephesians the late theologian James Smith Candlish (1835–1897) wrote, “Faith indeed is required on our part, for God will not save us against our will.”[17] This flies in the face of what Jesus said, “You did not choose Me, but I chose you” (Jn.15:16). You see salvation is not accomplished by the willing of humans, rather it is by the will of God. Because of this, salvation is a gift and thus by definition undeserved. If God required us to make ourselves trust Him or have faith before He would save us, then it would not be a gift. In spite of this clear biblical teaching, there are scholars who persist in missing the gift of Ephesians 2.

For example, the great A.T. Robertson who wrote in his Ephesians commentary, “’Grace’ is God’s part, ‘faith’ ours. And that (και τουτο [kai touto]). Neuter, not feminine ταυτη [tautē], and so refers not to πιστις [pistis] (feminine) or to χαρις [charis] (feminine also), but to the act of being saved by grace conditioned on faith on our part.”[18]…

"My heart breaks seeing scholars like Robertson talk about “our part” in salvation as though God couldn’t save us by His own power, grace, and love. In reply to Robertson, Hendriksen and Kistemaker wrote, “Without any hesitancy I answer, Robertson, to whom the entire world of New Testament scholarship is heavily indebted, does not express himself felicitously in this instance. This is true first because in a context in which the apostle places such tremendous stress on the fact that from start to finish man owes his salvation to God, to him alone, it would have been very strange, indeed, for him to say, “Grace is God’s part, faith ours.”[19]"

Yes, strange indeed. It’s like the unbiblical adage that “God helps those who help themselves.” In this case, men who help themselves to faith will be helped by God, but this is not what the gospel of the New Testament teaches, not to mention the election of Israel in the Old Testament and the long record of undeserving and undesiring people that God saved in the past.

Peter, please read the first article by Chafer, which makes your case, and then read the second article by Pastor Matt Jones. The second article presents a sound, biblical exegesis, and I fear this may ultimately be a salvation issue.

I am no Greek scholar, but it warms my heart when Koine Greek Scholars can see the error in A.T. Robertsons’ claim…“Grace is God’s part, faith ours.”

May our Lord Jesus Christ, through the Holy Spirit, help us guard against dogmatism and give ourselves to reading the Scriptures for what they actually say, rather than forcing them through systematic, theological, or philosophical grids.

Blessings to you and family.

J.

390

It’s not what Calvin is saying, it is what the text is saying.

Eph 2:8 For γὰρ - Τῇ by grace χάριτί you are ἐστε saved σεσῳσμένοι through διὰ faith, πίστεως· and καὶ this τοῦτο not οὐκ of ἐξ yourselves; ὑμῶν, [it is] the τὸ gift δῶρον· of God, Θεοῦ
Eph 2:9 not οὐκ as a result of ἐξ works, ἔργων, so that ἵνα no μή one τις may boast. καυχήσηται.

Eph 2:8 To-the01 For02 Grace03 Ye-are04 saved05 through06 The07 faith08 And09 This10 Not11 Out12 of-ye13 Of-god14 The15 [approach]-present16

Noticed the Definite Article? And ἐξ?

τη γαρ χαριτι εστε σεσωσμενοι δια της πιστεως και τουτο ουκ εξ υμων θεου το δωρον

"it is" is not in the manuscripts.

J.

391

Better well defined that Calvin thought Ephesians 2:8 was referring to the "whole of salvation.’ Although it would be true that Calvin believed that saving faith was a gift from God, he respected the Greek grammar in Eph 2:8 not to force it. A virtue.

The irony in thought upon it being of fleshy mind not to see faith as a gift from God but instead is something man finds himself to bring to God is understandable in one respect. But I would use a mirror in these cases suggesting too it is of fleshy mind potential to come to that assessment as well, potentially (albeit an innocent attempt to understand–which often seems to be left out from those kinds of accusations from theologians arguing for their insights be greater–an arguably “mere human” trait to boot).

For me, I do see faith as a gift from God. But in a slightly different way than the reformed perspective. It is clear that in the first century God did “gift” the gentiles the opportunity to believe in droves. Which is not necessarily how it was historically before then. Prior to the 1st century it would appear that God used Israel as the beachhead biblical truth emissaries. And the thrust on belief in that ancient world was focused on Isreal. Yet even so, we could see God’s displeasure with how they handled it and God winking at the gentile world even back then (in such cases as Naaman–used later by Jesus to stress the point). In any event, even as grand an overture as Naaman’s belief in those days was, gentiles were not “granted” to come by droves. It would seem the respectful epicenter of God’s grace in motion was primarily of focus upon Israel extending or beaming outward from within their covenant and beyond it by implication mostly.

But in the first century with the rejection of the Messiah, that locus “epicenter” migrated over into the gentile world. Moving the entire oracles of God to be ministered by option unto the gentile world…kicking the dust off the gentile feet onto the proverbial faces of Israel who rejected it and its Messiah. And in this way, the gentile realm had been given the gift of faith to believe (as a whole) like never before. And in as much as Calvin might see “the whole of salvation” meant in Eph 2:8, i might also see the “whole” of opportunity provided by God unto the gentile world in the 1st century. Because in its “whole” it kind of exactly went down like that.

This is different than to say the gift of faith saves in every case. For some in Acts were scolded for not seeing themselves worthy of holding such great faith granted. But to be granted to suffer for Christ’s sake I would surely see as indicative of saving faith. Not granted saving faith. But granted faith should they receive becomes an opportunity for them to qualify in the sufferings of Christ. Not because their faith qualified them. But that the faith possibility granted by God by which to be saved was honored. Like in the garden Adam and Eve were granted ever lasting life as long as they did not go against what God had said, don’t eat of the tree of the knowledge of good and evil. In some respects that tree of life had to be guarded to keep Adam and Eve from living too long. But it was Eve’s distrust in the integrity of God’s word that moved her to doubt. And today God’s word is: “believe.”

I would see verses like “God chose us not us Him” and “unless the Father draws you cannot come” to be transitional conditions. For the “apostles” were chosen for service. And those that love the Father would recognize the Son is too big of a billboard to assign overall soteriology to (in my estimation) rather than is transitional authority to line Christ up with the Father. Which would be the obvious burden to overcome in that age. Does the Father draw in the old testament?

  1. Jeremiah 31:3

    “I have loved you with an everlasting love; therefore I have drawn you with lovingkindness.”

  2. Hosea 11:4

    “I led them with cords of kindness, with bands of love.”

it would seem He does. But seemingly unto already covenanted Israel ironically. Whereas:

Isaiah 55:1–3

“Come, everyone who thirsts…”

…might seem to imply the coming gentile age invite as well as the prophetic seeing of an Israel in need to return to Him (such as we blatantly see in our age today).

So like how i would view the “gift of faith” i would similarly view the draw of the Father. He did historically up to the time of Christ. Now Christ draws, I believe. But that drawing of the Father from how Israel responded would be one that could be rejected, it would seem. With the case of the Father drawing to the Son, i believe the focal point is the deity of Christ authenticated more than it is a generic for all ages statement about soteriology. Since knowing Christ as deity is essential to soteriology it would seem that would likely have to be more the import. Amen. Just thought to interject where might be helpful in contrast consideration worthy. Blessing.s

392

Hello there @Johann. I appreciate you sharing Hodge, Hendriksen, and your heart for keeping God at the absolute center of our worship and salvation. We certainly agree that salvation from start to finish is a work of God’s magnificent grace, and that no human being has any grounds for boasting before Him.

However, I want to gently address a few points you raised, particularly the suggestion that standard Greek syntax or a synergistic understanding of faith borders on “humanism” or a “salvation issue.”

First, when A.T. Robertson, Daniel Wallace, Gordon Fee, and other world-class Koine Greek grammarians point out that touto (neuter) refers to the whole concept of salvation by grace through faith, rather than strictly the noun pistis (feminine), they are not applying a “humanist grid.” They are simply reading Koine Greek according to its standard rules of gender agreement. Saying that faith is the human response enabled by God’s grace does not mean man “saves himself.”

Recognizing that touto encompasses the entire state of salvation preserves both the absolute priority of divine grace and the integrity of human responsibility throughout Scripture.

You mentioned that if faith is required on our part, “salvation loses its rightful designation as gift, and instead it would be something we earned.” Biblically and logically, receiving a gift is not the same as earning a wage. If a beggar reaches out his hands to receive a free loaf of bread, he has done nothing to earn or manufacture the bread. His reaching out is simply the beggar’s posture of trust.

Faith is, by definition, the total emptying of self-reliance to trust in another. To call faith “meritorious work” changes the biblical definition of faith itself (Romans 4:4–5 explicitly contrasts work with faith).

The metaphor of being “dead in trespasses and sins” (Ephesians 2:1) highlights our relational separation, spiritual alienation, and utter helplessness apart from God. But throughout Scripture, God commands “dead” sinners to hear, repent, and believe (Ezekiel 18:31, Mark 1:15). God’s grace initiates, convicts, and draws (John 6:44, Romans 2:4), enabling a response, but enabling a response is not the same as forcing one.

While I respect the Reformed tradition, claiming that non-monergistic views are “humanist” or that this is “a salvation issue” oversteps the boundary of historic Christian orthodoxy. The Gospel promise is simple and clear: “Believe in the Lord Jesus, and you will be saved” (Acts 16:31).

A believer who trusts in Jesus for salvation is saved by Christ’s blood, regardless of where they land on the technical mechanics of the ordo salutis. I will certainly take a look at the articles you recommended. I hope we can continue to discuss these deep truths with mutual respect, recognizing that brothers in Christ can hold different views on divine election and human agency while standing united on the bedrock of the Cross.

Grace and peace to you,

Peter

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