Question #1:
“1. Acts 28:4-6 ‒ The locals were expecting Paul to drop dead, but after seeing that nothing happened to him, they ‘changed their minds’ ‒ from the Greek metaballomai. Pruitt’s argument is that if metanoeō means to change the mind, why not use it here? Instead he uses an entirely different verb.”
Answer:
In response I’d ask, what’s wrong with using a synonym? We do it all the time! Basically Pruitt is arguing that we are not allowed to use synonyms, or that doing so somehow calls into question the “change your mind” meaning of metanoeō. But this is hardly the case, as the following example from Josephus shows. Notice that in the following quotation, Josephus uses both metanoeō and metaballomai in the same context and synonymously. I will copy and paste the quote from my article “The Meaning of Repentance: Quotes from the Ancients, Lexicons, and Theologians”. Notice the following statement from Josephus:
Wars of the Jews, book 3, chapter 6, section 3 (Whiston translation):
“And thus did Vespasian march with his army, and came to the bounds of Galilee, where he pitched his camp and restrained his soldiers, who were eager for war; he also showed his army to the enemy, in order to affright them, and to afford them a season for repentance [metanoias], to see whether they would change their minds [metabalointo; cf. Acts 28:6] before it came to a battle, and at the same time he got things ready for besieging their strong holds. And indeed this sight of the general brought many to repent [metanoian] of their revolt...”
Question #2:
“2. In response to the accusation that Lordship salvation is works-based, he responds saying that since repentance is a gift from God, then the resulting change is a work of God’s grace, not our work. So, it is not works-based after all (I can imagine his smug grin). How does one counter that argument?”
Answer:
But in the Calvinistic view, everything is a work of God’s grace! They teach that God is hyper-sovereign (in the extreme Calvinistic sense of the word), and God “makes” everything happen. Does this mean that people are “off the hook” and not responsible for anything, including works? For example, clearly the apostle Paul tells Christians to do good works! Are these actions not to be called “works” because they are wrought by the Holy Spirit? Hardly. And furthermore, Christians will be rewarded for their works at the Bema Seat of Christ (see 1 Cor. 3:10-14), even though such works are clearly wrought by the Holy Spirit. So Pruitt’s argument trying to redefine or dismiss works wrought by the Holy Spirit from somehow not being our works is a faulty argument. Just because works are wrought or produced by the Holy Spirit does not make them something besides “works”: they are still “works”!
“1. Acts 28:4-6 ‒ The locals were expecting Paul to drop dead, but after seeing that nothing happened to him, they ‘changed their minds’ ‒ from the Greek metaballomai. Pruitt’s argument is that if metanoeō means to change the mind, why not use it here? Instead he uses an entirely different verb.”
Answer:
In response I’d ask, what’s wrong with using a synonym? We do it all the time! Basically Pruitt is arguing that we are not allowed to use synonyms, or that doing so somehow calls into question the “change your mind” meaning of metanoeō. But this is hardly the case, as the following example from Josephus shows. Notice that in the following quotation, Josephus uses both metanoeō and metaballomai in the same context and synonymously. I will copy and paste the quote from my article “The Meaning of Repentance: Quotes from the Ancients, Lexicons, and Theologians”. Notice the following statement from Josephus:
Wars of the Jews, book 3, chapter 6, section 3 (Whiston translation):
“And thus did Vespasian march with his army, and came to the bounds of Galilee, where he pitched his camp and restrained his soldiers, who were eager for war; he also showed his army to the enemy, in order to affright them, and to afford them a season for repentance [metanoias], to see whether they would change their minds [metabalointo; cf. Acts 28:6] before it came to a battle, and at the same time he got things ready for besieging their strong holds. And indeed this sight of the general brought many to repent [metanoian] of their revolt...”
Question #2:
“2. In response to the accusation that Lordship salvation is works-based, he responds saying that since repentance is a gift from God, then the resulting change is a work of God’s grace, not our work. So, it is not works-based after all (I can imagine his smug grin). How does one counter that argument?”
Answer:
But in the Calvinistic view, everything is a work of God’s grace! They teach that God is hyper-sovereign (in the extreme Calvinistic sense of the word), and God “makes” everything happen. Does this mean that people are “off the hook” and not responsible for anything, including works? For example, clearly the apostle Paul tells Christians to do good works! Are these actions not to be called “works” because they are wrought by the Holy Spirit? Hardly. And furthermore, Christians will be rewarded for their works at the Bema Seat of Christ (see 1 Cor. 3:10-14), even though such works are clearly wrought by the Holy Spirit. So Pruitt’s argument trying to redefine or dismiss works wrought by the Holy Spirit from somehow not being our works is a faulty argument. Just because works are wrought or produced by the Holy Spirit does not make them something besides “works”: they are still “works”!
In answer to Pruitt’s claim that Lordship Salvation is not works-based because the works are wrought by the Holy Spirit, I like the statement by Todd Vierheller from his amazon book review of Wayne Grudem’s book on “Free Grace” theology. Vierheller says: “When your salvation directly depends upon your works [Holy Spirit wrought or not], I have trouble calling that salvation by faith—because it’s not. Salvation is either by grace or it’s by works – not both (Rom 11:6). If you are not saved unless you turn from sin [i.e. sinful behaviors] and do additional good works, that isn’t salvation by faith regardless of how much wild gesticulation [hand gesturing] accompanies the claim.”
Question #3:
“3. Epistrephō [in the NT], or shub, in the OT, implies a turning from sin in obedience to the law. So, in Acts 26:20, how is the turning spoken of there (epistrephō) somehow not connected to turning in obedience or forsaking sin? Also Acts 3:19 ‒ repent and be converted (turned, epistrephō, OT turning...)”
Answer:
I would say that what the “turning” is in reference to depends on the context. You mentioned Acts 26:20. This is where the apostle Paul says that he preached that all men “should repent and turn to God, performing deeds appropriate to repentance.” I would point out at least three things in regards to this: (1) the “performing deeds” is separate from and comes after the repentance and turning to God, (2) the turning is described as being “to God,” (3) the turning is connected with the repentance: “repent and turn to God”. It reminds me of when Jesus says: “Repent and believe the gospel!” (Mk. 1:15). These are not two separate conditions for salvation, but rather two parts or two aspects of one condition. I like to describe it like two sides of the same coin, the coin being saving faith. Dr. Scofield has well said, "Saving faith...includes and implies that change of mind which is called repentance." (C. I. Scofield, Editor, The Scofield Reference Bible [New York: Oxford University Press, 1909], p. 1174, note 2.)
In 1 Thessalonians 1:8-9 Paul describes the conversion of the Thessalonians and commends them by saying, “For the word of the Lord has sounded forth from you, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth, so that we have no need to say anything. For they themselves report about us what kind of a reception we had with you, and how you turned to God from idols...” (vv. 8-9a). Then Paul adds the purpose: “to serve a living and true God” (1:9b). That last part of the verse (1:9b) has to do with service, not salvation. It is salvation first (vv. 8-9a), then service (v. 9b). So here in 1 Thess. 1:8-9 we see that the turning to God from idols is a description of saving faith, and has to do with their belief system: they changed their minds about God and transferred their trust to Him alone. They realized that their idols were worthless false gods, and they turned in faith (transferred their trust) to trust in the one true God!
So getting back to Acts 26:20, the way I understand the phrase “repent and turn to God, performing deeds appropriate to repentance” (v. 20b), is in other words: “change your thinking and transfer your trust to God: the one and only true God, then do good works appropriate to that change of mind” (Acts 26:20; cf. Eph. 2:8-10; 1 Thess. 1:8-9). You mentioned the Old Testament. Some OT examples of turning to God for salvation would be in the illustration that Jesus told to Nicodemus in John chapter 3, about how the dying Israelites had to turn in faith and look to the bronze serpent lifted up on a pole in order to be healed. Jesus explained that sinners must look to Him “lifted up” on the cross in order to be saved (Jn. 3:14-17). People must turn to Him in faith to be saved, or as it says in the Old Testament (from the illustration that Jesus gave to Nicodemus about the bronze serpent lifted up on the standard): “And Moses made a bronze serpent and set it on the standard; and it came about, that if a serpent bit any man, when he looked to the bronze serpent, he lived” (Num. 21:9, emphasis added). As Pastor Chuck Swindoll has said: there was no issue made of Lordship-looking, no clean-up-your-life-looking, no I-promise-to-do-better-looking. It was just look and live! Regarding this, Jesus said to Nicodemus: “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; that whoever believes [turns in faith or transfers their trust to “the Son of Man ... lifted up”] may in Him have eternal life” (Jn. 3:14-15). It reminds me of another OT Scripture where God says through the prophet Isaiah: “Turn to Me [some Bible translations say “Look to Me”], and be saved, all the ends of the earth; For I am God, and there is no other” (Isa. 45:22, NASB). This again is a transfer of trust ‒ not a transfer of allegiance, not a commitment of “I-promise-to-do-better,” but a simple look of faith to the Savior! “Look and live!” “Look and live!” It reminds me of the old hymn that says: “There’s life for a look at the Crucified One, there’s life at this moment for thee!” Lewis Sperry Chafer, the founder and first president of Dallas Theological Seminary, has well said: “It is true that repentance can very well be required as a condition of salvation, but then only because the change of mind which it is has been involved when turning from every other confidence to the one needful trust in Christ. Such turning about, of course, cannot be achieved without a change of mind. This vital newness of mind [repentance] is a part of believing, after all, and therefore it may be and is used as a synonym for believing at times”.[1]
Question #3:
“3. Epistrephō [in the NT], or shub, in the OT, implies a turning from sin in obedience to the law. So, in Acts 26:20, how is the turning spoken of there (epistrephō) somehow not connected to turning in obedience or forsaking sin? Also Acts 3:19 ‒ repent and be converted (turned, epistrephō, OT turning...)”
Answer:
I would say that what the “turning” is in reference to depends on the context. You mentioned Acts 26:20. This is where the apostle Paul says that he preached that all men “should repent and turn to God, performing deeds appropriate to repentance.” I would point out at least three things in regards to this: (1) the “performing deeds” is separate from and comes after the repentance and turning to God, (2) the turning is described as being “to God,” (3) the turning is connected with the repentance: “repent and turn to God”. It reminds me of when Jesus says: “Repent and believe the gospel!” (Mk. 1:15). These are not two separate conditions for salvation, but rather two parts or two aspects of one condition. I like to describe it like two sides of the same coin, the coin being saving faith. Dr. Scofield has well said, "Saving faith...includes and implies that change of mind which is called repentance." (C. I. Scofield, Editor, The Scofield Reference Bible [New York: Oxford University Press, 1909], p. 1174, note 2.)
In 1 Thessalonians 1:8-9 Paul describes the conversion of the Thessalonians and commends them by saying, “For the word of the Lord has sounded forth from you, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth, so that we have no need to say anything. For they themselves report about us what kind of a reception we had with you, and how you turned to God from idols...” (vv. 8-9a). Then Paul adds the purpose: “to serve a living and true God” (1:9b). That last part of the verse (1:9b) has to do with service, not salvation. It is salvation first (vv. 8-9a), then service (v. 9b). So here in 1 Thess. 1:8-9 we see that the turning to God from idols is a description of saving faith, and has to do with their belief system: they changed their minds about God and transferred their trust to Him alone. They realized that their idols were worthless false gods, and they turned in faith (transferred their trust) to trust in the one true God!
So getting back to Acts 26:20, the way I understand the phrase “repent and turn to God, performing deeds appropriate to repentance” (v. 20b), is in other words: “change your thinking and transfer your trust to God: the one and only true God, then do good works appropriate to that change of mind” (Acts 26:20; cf. Eph. 2:8-10; 1 Thess. 1:8-9). You mentioned the Old Testament. Some OT examples of turning to God for salvation would be in the illustration that Jesus told to Nicodemus in John chapter 3, about how the dying Israelites had to turn in faith and look to the bronze serpent lifted up on a pole in order to be healed. Jesus explained that sinners must look to Him “lifted up” on the cross in order to be saved (Jn. 3:14-17). People must turn to Him in faith to be saved, or as it says in the Old Testament (from the illustration that Jesus gave to Nicodemus about the bronze serpent lifted up on the standard): “And Moses made a bronze serpent and set it on the standard; and it came about, that if a serpent bit any man, when he looked to the bronze serpent, he lived” (Num. 21:9, emphasis added). As Pastor Chuck Swindoll has said: there was no issue made of Lordship-looking, no clean-up-your-life-looking, no I-promise-to-do-better-looking. It was just look and live! Regarding this, Jesus said to Nicodemus: “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; that whoever believes [turns in faith or transfers their trust to “the Son of Man ... lifted up”] may in Him have eternal life” (Jn. 3:14-15). It reminds me of another OT Scripture where God says through the prophet Isaiah: “Turn to Me [some Bible translations say “Look to Me”], and be saved, all the ends of the earth; For I am God, and there is no other” (Isa. 45:22, NASB). This again is a transfer of trust ‒ not a transfer of allegiance, not a commitment of “I-promise-to-do-better,” but a simple look of faith to the Savior! “Look and live!” “Look and live!” It reminds me of the old hymn that says: “There’s life for a look at the Crucified One, there’s life at this moment for thee!” Lewis Sperry Chafer, the founder and first president of Dallas Theological Seminary, has well said: “It is true that repentance can very well be required as a condition of salvation, but then only because the change of mind which it is has been involved when turning from every other confidence to the one needful trust in Christ. Such turning about, of course, cannot be achieved without a change of mind. This vital newness of mind [repentance] is a part of believing, after all, and therefore it may be and is used as a synonym for believing at times”.[1]
Reference:
[1] Lewis Sperry Chafer, Systematic Theology (Dallas: Dallas Seminary Press, 1948), vol. 7, p. 265, emphasis his. For more information see the article by Dr. Charlie Bing titled: “Is Repentance in John’s Gospel?” (GraceNotes, Number 83).
[1] Lewis Sperry Chafer, Systematic Theology (Dallas: Dallas Seminary Press, 1948), vol. 7, p. 265, emphasis his. For more information see the article by Dr. Charlie Bing titled: “Is Repentance in John’s Gospel?” (GraceNotes, Number 83).
1 comment:
The late Hank Lindstrom (former pastor of Calvary Community Church in Tampa, Florida) had a helpful way of explaining the relationship between repentance and faith. Pastor Lindstrom explained it by saying, "A person can repent without believing, but a person cannot believe without repenting." In other words, a person can change their mind about any number of things without believing in Christ for salvation, but when a person finally does believe in Christ then they have repented (they have "changed their mind" about Christ). As Dr. Scofield said, "Saving faith...includes and implies that change of mind which is called repentance." (C. I. Scofield, Editor, The Scofield Reference Bible [New York: Oxford University Press, 1909], p. 1174, note 2.) For more information see the YouTube video by Pastor Lindstrom titled: "Wrong Repentance, No Salvation".
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