|
|
Lesson 7
THE FAITH AND OUR FAITH
Navigation: Index >> Previous >> Next Introduction
There are extensive and enduring principles that have guided
biblical interpreters through the centuries. In fact, the discipline of
scriptural exegesis is broad enough to be a science of its own. We stress four
of these principles that are very pertinent to our inquiry because they are
among God’s ways of showing us what we should be, or not be, and do, or not do.
They are listed and illustrated as follows:
Command: “Jesus said, ‘You know the commandments, ‘Do not
commit adultery, Do not murder, Do not steal, Do not bear false witness, Honor
your father and mother’ ” (Luke 18:20).
Teaching: “He opened His mouth He began to teach them,
saying, ‘Blessed are the poor in spirit, for theirs is the kingdom of heaven’ ”
(Matthew 5:2-3).
Example: “…Christ also suffered for you, leaving you an
example for you to follow in His steps…” (1 Peter 2:21b). If Jesus is not our
example for living, we have lost our way and our hope of salvation.
Inference: This indicates an unspoken truth that is axiomatic
in the context. It is so common in modern-day speech, as well as in Biblical
texts, that its impact is often missed. This may cause us to overlook essential
truths. For example: A letter to the congregation of God’s people at
With these guidelines before us, we are ready for the first
leg of our journey. To make a meaningful journey, we must be alerted to what is
involved. We must know what it is about and where we are going. A spiritual
journey is no exception. Otherwise, we may become impatient or disheartened. The
renowned Bible scholar, Dr. James E. Priest, wrote:
Years ago my wife and I would try to
take our four children on vacation each year. This usually involved long trips
to faraway places. The overall excitement grew to such a fever pitch we hardly
slept at all the night before the trip. Consequently, we would get up early and
be on the road long before daylight. The children would struggle to take naps
in the back seat. However, within a short time one of them would crawl over the
seat, hang by taunt fingers on the dash; stare through the windshield at the road
ahead. Then the question, “Daddy, are we there yet?” By mid-morning the
question had become, “When will we get there?” By mid-afternoon the questions
had become despairing statements like, “I don’t believe we will ever get there!
We’ve been gone for days. Let’s go home.” It took much comforting and
encouragement to convince them we would reach our destination at the appointed
time.
Jesus wants us to travel His way. Yet, He knows we need to
be enlightened about the trip. He even informs us there is a load to carry that
must never be cast aside. “Whoever does not carry his own cross and come after
Me cannot be My disciple” (Luke 14:27). Using another figure, Jesus says, “…first
sit down and calculate the cost…” (Luke 14:28b). Paul applies this teaching
when he says, “Whatsoever things were gain to me, those things I have counted
as loss for the sake of Christ” (Philippians 3:7).
Thus, we must assess our priorities. We must re-evaluate our
value system. This means we are preparing to take a journey that includes more
than one step at a time. We are called upon to develop a different mind set,
cultivate new attitudes, and turn our attention to what is before us. Jesus,
the Master Teacher, addresses us head-on. He gets our attention with the
curious cry, “He who has ears to hear, let him hear” (Mark 4:9). This statement
follows His teaching in the parable of the sower that relates the productivity
of one’s toil with his response to the Word of God. The statement, “He who has
ears to hear, let him hear,” does not have to do with whether one has ears or
not. It is not a reference to a horrible deformity. It calls for an attitude of
response, an openness of mind, a willingness to consider, an eagerness to
learn.
William Harrison wrote: “I have many memories of childhood.
One event re-occurred frequently. I would be engrossed in play in the yard or
in my room. Mama would come and announce, ‘It’s almost supper time. Go wash
up.’ I would dawdle until I heard a voice call out, ‘Son, did you hear me?’
That call always motivated; it brought me to action. I was at the supper table
with clean hands and face in very short order. Why? Because I knew Mama was not
asking me if I had actually heard her voice. She knew I had heard. Her ‘Did you
hear me?’ was, in fact, a call to action, a requirement of response. I always
obeyed; and, in so doing, I demonstrated I had ‘ears to hear.’”
The relationship of “hearing” to response is vital in our
relationship with God. It always has been, as the following examples from all
the classifications of the Bible show.
From Old Testament law: “Moses summoned all Israel and said
to them, ‘Hear, O Israel, the
statutes and the ordinances which I am speaking today in your hearing, that you
may learn them and observe them
correctly.’” (Deuteronomy 5:1, emphasis added).
From Old Testament history: “… the people said to Joshua, ‘We
will serve the Lord our God and we will
obey His voice’ ’’ (Joshua 24:24, emphasis added). From Old Testament poetry: “The conclusion, when all has been heard is: fear God and keep His commandments,
because this applies to every person.” (Ecclesiastes 12:13, emphasis added)
From Old Testament prophecy: “Incline your ear and come to
From New Testament gospels: “Therefore, every one who hears these words of Mine, and acts upon them, may be compared to a
wise man …” (Matthew 7:24a, emphasis added).
From New Testament history:
The Holy Spirit rightly
spoke through Isaiah the prophet to your fathers, saying, ‘Go to this
people and say, / “You will keep on hearing but will not Understand … / For the heart of this
people has become dull, / And with their
ears they scarcely hear, / And they have closed their eyes; / Otherwise
they might see with their eyes, / And hear
with their ears, / And understand with
their heart and return, / And I would heal them” ’ (Acts 28:25b-26a, 27,
emphasis added).
From New Testament epistles: “Prove yourselves doers of the word, and not merely hearers who delude
themselves” (James 1:22, emphasis added).
From New Testament prophecy: “Blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it; for the time is near”
(Revelation 1:3, emphasis added).
It seems clear that an over-arching principle is embedded in
these passages from throughout the Bible: We must know what the will of God is
before we can obey it. This is the base of Christianity. This principle
accounts for the fact that Christianity is evangelistic. The “Great Commission”
is built on this. Matthew includes in Jesus’ pronouncement of the commission,
“… teaching them to observe all that I commanded you …” (Matthew 28:20a). Mark
records: “Go into all the world and preach the gospel to all creation” (Mark
16:15). Luke’s gospel includes Jesus’ statement: “that repentance for
forgiveness of sins would be proclaimed in His name to all the nations,
beginning from
Thus, hearing God’s Word in the sense of understanding it is
the basis for responding and submitting to it. We cannot travel without
information. We need direction in order to know which way to go. We know the
value of a road map. The Bible is our road map. The Psalmist said, “Your word
is a lamp to my feet / And a light to my path” (Psalm 119:105). A devout
Christian couple pulled aside an eloquent preacher who “… was mighty in the
Scriptures … and explained to him the way of God more accurately” (Acts 18:24b,
26b). Running the royal race of redemption must be based on a knowledge of
God’s Word and commitment to following the full instructions it gives. God’s
insistence that we know and respond to His word is equivalent to saying, as
Jesus did to those who had believed, “… If you abide in My Word, then you are
truly disciples of Mine; and you shall know the truth, and the truth shall make
you free …” (John 8:31-32).
Jesus identified the saving truth when He prayed to His
Father on behalf of His apostles, “Sanctify them in the truth; Your word is
truth” (John 17:17). We find that running the royal race of redemption is not a
random activity. The race course is a prescribed path. Its parameters extend no
further than the truth of God. The Word of God enlightens, illuminates,
regulates. It governs our travel. It teaches us the correct course. It is a
required course upon which we venture. It is not elective. It is not optional.
It is the way—not one of many. We
have stressed before the words of Jesus. “I am the way, and the truth,
and the life; no one comes to the
Father, but through Me” (John 14:6, emphasis added). The article “the” is
definite. “A” is indefinite. The specific article “the” is what Jesus used to
describe His way, His truth, and life in Him.
Why was Jesus so insistent and persistent concerning the
way? Why is the way exclusive? Why is it narrow? We stress two reasons: (1)
Since Jesus is absolutely unique, and He is the way, the way is absolutely unique. There is no other. (2) It is narrow in
the sense that God’s way does not guarantee universal salvation to humanity.
Jesus, the way, is God’s predestined (preplanned) way which all may be saved if they will walk in the way (follow His
footsteps). Would anyone try a way that is not God’s way? Yes, indeed!—But why?
“There is a way which seems right to a man, / But its end is the way of death”
(Proverbs 14:12, 16:25). “Every man’s way is right in his own eyes …” (Proverbs
21:2a). “I know, O Lord, that a man’s way is not in himself; / Nor is it in a
man who walks to direct his steps” (Jeremiah 10:23). Scripture tells us “The
way of a fool is right in his own eyes, / But a wise man is he who listens to
counsel” (Proverbs 12:15). Jesus teaches this same principle under another
figure.
Therefore, every one who hears these words of Mine, and acts upon them, may be compared to a
wise man, who built his house upon a rock … Every one who hears these words of Mine, and does
not act upon them, shall be like a
foolish man, who built his house upon the sand” (Matthew 7:24, 26, emphasis added).
How wise is the wisdom of Scripture!
We are now ready to run the race. We have the instructional
curriculum guide book in our hands. We know the nature of the race. We see its
layout, its guidelines. We recognize its challenge. We know its goal. So,
remembering one of our pivotal texts, we “… run with endurance the race that is
set before us, fixing our eyes on Jesus, the author [Note: leader, NASB] and
perfecter [finisher, KJV] of faith …” (Hebrews 12:1).
The Faith
“… and a great many of the priests were becoming obedient to the faith” (Acts 6:7b).
Before one surges from the starting blocks, he realizes the
need to keep his eyes on Jesus, and for good reason. He is the author
(originator) and perfecter (completer) of
faith. The phrase “of faith” needs careful examination. It has been viewed
in two ways. It is noticeable in various Bible versions and in the work of
Bible commentators. The KJV and ASV have “of our faith” but “our” is in
italics. This technique shows the reader the word italicized is not in the Greek text. Study Bibles with notes, such
as the Oxford Annotated Bible, RSV text, have “of our faith,” but with the note
on the text pointing out “our faith, literally the faith.” Translations by
individual scholars have “of faith” (Williams) or “of the faith” (McCord).
Commentaries such as the “Interpreters’ Bible” carry both the KJV “of our
faith” with “our” italicized, and “of our faith” (RSV) with the comment, “The
word ‘our’ is not in the Greek text.” Some individual commentators use many
translations other than their own. Still others use only one translation, as do
the writers of The New International
Commentary.
In Greek the definite article stands before
‘faith’; in AV, ERV, ARV and RSV this is represented by the possessive pronoun
‘our’. But more probably we should recognize here the regular Greek usage of
the article before an abstract noun, where the English as regularly omits it (F. F. Bruce,
“The Epistle to the Hebrews,” in The New
International Commentary on the New Testament).
Are we dealing with a tempest in a teapot? Have we uncovered
a morass of contradictions among Bible translators and commentators? This is
not what we are suggesting. What we need to ask lies behind our inquiry. Is
there any significant difference between “the faith” and “our faith”? The first
response is that no responsible translator will defend the translation “of our
faith” on the claim that “our” is in the text and “the” is not. As we have
seen, even many commentators who use translations containing “of our faith”
point out in their notes that the original Greek phrase is simply “of the
faith.” What, then, is the problem?
The nature of the Greek article “the” is such that its
presence or absence in a sentence may be a contributory or definitive factor in
translating. For example: “… By the works of
the Law no flesh shall be justified in His sight; for through the Law comes the
knowledge of sin” (Romans 3:20, emphasis added). The translators know that the
Greek article the is not in these
phrases; however, they insert the and
capitalize Law to indicate their
conviction that the specific Law of Moses is what the text refers to, not merely
a general law. Sometimes, one finds that translators will drop the Greek
definite article or add it where it is absent. For example: “In the beginning
was the Word, and the Word was with God, and the Word was God” (John 1:1). The
article the is not in the Greek
phrase “In [the] beginning”; and in the phrase, “the Word was God,” the Greek
has the article, “the Word was the God.”
How does all of this bear on the text under scrutiny? It
reminds us that the context of a text is often a crucial element in translating
a text, along with the general principles of grammar, vocabulary, and syntax.
In short, if there is a possibility of alternative translation of a particular
word in a passage, the translators will often rely on the context for help. The
context of our text (Hebrews 12:1-2) helps us to see our lives are likened to
running a race. We are encouraged to keep our eyes on Jesus. Why?—because He is
the originator and finisher of the faith. The fact that the is in the Greek text strongly suggests that the writer is not
referring to our faith.
A major rule for interpreting a particular word or sentence
of Scripture that may be difficult is that it must not be interpreted, or
translated, so as to violate other clear passages on the same subject. Our present
text is no exception. An examination of other clear passages on this same
subject shows us the difference between the faith and our faith.
After the Gospel of Christ began to be preached on the
Pentecost following the resurrection of Christ (Acts, chapter two), we are told
that “The Word of God kept on spreading … and a great many of the priests were
becoming obedient to the faith” (Acts
6:7, emphasis added). When Paul and his company started their first missionary
tour, they came to the
On a later journey into Asia Minor
Paul and Barnabas came to the city of
Again, we are told that “The churches were being
strengthened in the faith, and were
increasing in number daily” (Acts 16:5, emphasis added). At last, Paul spoke of
“preaching the faith which he once tried to destroy” (Galatians 1:23, emphasis added).
In the same letter Paul spoke of “those who are of the household of the faith” (Galatians 6:10b, emphasis added).
We conclude this litany with a statement Paul wrote to a congregation he had
not personally established. Speaking of Christ, Paul told the Colossian
Christians,
He has now reconciled you in His
fleshly body through death, in order to present you before Him holy and blameless
and beyond reproach—if indeed you continue in the faith firmly established and steadfast, and not moved away from
the hope of the gospel that you have heard … (Colossians 1:22-23a, emphasis added).
From these quotations emerge several points of importance.
Taken consecutively:
(1) The faith was
something to be obeyed.
(2) The faith was
something from which one could turn away.
(3) The faith was
something in which Christians were encouraged to continue.
(4) The faith was
something in which churches could be strengthened.
(5) The faith was
something which was preached.
(6) Christians are of the household of the faith.
(7) The hope of the Gospel may be maintained if one
continues in the faith.
These texts show that the faith is objective. It is something that is preached. It is the gospel, the
good news of Jesus Christ. It is unfolded in, and encased by, the word of God.
It has been given in the Bible and identified as the word of salvation. It was
well-established and finalized by the end of the first century, A. D.
Therefore, the biblical writer could make the following statement: “I felt the
necessity to write to you appealing that you contend earnestly for the faith which was once for all
delivered to the saints” (Jude 3b, emphasis added). Note that Jude spoke of the faith as for all and it had already
been delivered at the time he wrote.
All of this
impacts the text we are studying (Hebrews 12:1-2). We keep our eyes on Jesus
because He is the originator and finisher of the faith. As such, He is the sum and substance of the Gospel, our
hope of salvation. This is all shaped and projected in the Word of God. This
explains why we are urged to hear it
and respond to it. This all shows the great difference between the faith and our faith. It is safe to say that our faith is based on the faith. What a difference! The faith,
which was once for all delivered to us, is that which we hear (understand) and
that to which we respond (obey) in our faith.
Our Faith
A Bible
reader can scarcely miss the centrality of faith for salvation. However, one
must not overlook the dual dimension of faith in Scripture. It is possible to
lose sight of the objective nature of faith. It is easy to get caught up in
subjectivism and let our feelings of faith override the objective faith of
Scripture. Saving faith is not ruled by emotion. It is ruled by intellect. This
explains why Jesus is called the Master Teacher. He was very specific. He
taught pointed truths. “As a result of this many of His disciples withdrew, and
were not walking with Him any more. So Jesus said to the twelve, ‘You do not
want to go away also, do you?’ Simon Peter answered Him, ‘Lord, to whom shall
we go? You have words of eternal life’ ” (John 6:66-68). Jesus said on another
occasion, “My teaching is not Mine, but His who sent Me. If any man is willing
to do His will, he shall know of the teaching, whether it is of God, or whether
I speak from Myself” (John 7:16b-17). “It is written in the prophets, ‘They
shall all be taught of God.’ Everyone who has heard and learned from the
Father, comes to Me” (John 6:45). Obviously, our faith must be based on the Word
of God; otherwise, it has no firm foundation. It will not be reliable. It will
not avail. Subjective faith is often expressed. However, when put the test, it
crumbles. The following illustration will help us to see how emotional,
subjective, faith will not suffice.
Once upon a
time an acrobat from a circus came to a little mountain community and received
permission to do his act for the surrounding villagers. He spent several days
erecting anchors for stretching a wire across a deep ravine with an anchor
imbedded in rocky out-cropping on each side. A large crowd gathered on the day
of his performance. He went through his stunts and acrobatics high on the wire.
Finally, the crowd was ready for his grand finale—riding across the wind-swept
ravine on a unicycle. A crowd of about 500 watched breathlessly as the man
started gingerly across the chasm. He swayed in a variable, swirling wind.
Eventually, he reached midway, paused, and waved. The crowd broke its silence
and responded with shouts of encouragement. He proceeded carefully, slowly,
with arms flailing and waving to keep balance. As he neared the platform, the
crowd broke out in a continuous roar of approval. When the unicycle reached the
platform, the throng’s enthusiasm was unrestrained. They danced, clapped their
hands, yelled, and chanted, “We knew you could do it!”
From about
one hundred feet up, the gymnast spoke to the crowd through his megaphone. “How
many thought I could do this when I left the other platform?” Only about one
third shouted affirmatively. “How many became convinced when I reached midway?”
About one
half responded. “When I neared the platform, how many believed I would get
safely home?” All but about fifty had reached full conviction. “Were all of you
absolutely assured I had made it when I dismounted on the platform?” A
thunderous roar went up. Their skepticism had turned to ungrudging admiration.
The man
looked down on the crowd: He said, “You have been a very kind and appreciative
audience. I am going to show my appreciation to you. He spotted a man in a
bright red shirt on the edge of the crowd below. “Will the man in the red shirt
wave his arms if he can hear me.” The man stepped out from the crowd and waved.
The wire-walker asked, “Were you among those who had faith in my success?” The
man shouted, “Yes, absolutely!” “Great,” the acrobat called out. “I am going to
return to each person his admission price and give to you, Mr. Redshirt, a
total of the cash receipts for today. Please come up and ride on my shoulders back
across the canyon to the other platform. I will complete our transactions when
we descend.” Immediately, a cry of joy arose. The crowd was elated. But the
robust acclaim slowly turned to silence as all eyes became fixed on the man in
the red shirt. He was deathly pale and so shaken he had to steady himself with
his hand on a fencepost. His face was downcast. The man above finally broke the
silence with a clear shout—“Well?” After a pause, the man jerked his face
skyward and shouted in a shrill voice, “Do you think I’m crazy?” He jammed his
hat on his head, stalked over to his pickup truck, and sped off in a cloud of
dust. High above, the gymnast said, “The offer still stands. Who will take his
place?” The crowd silently and slowly melted away.
Our faith
is fickle when it is fueled by our feeling. It may be loudly affirmed, but when
put to the test it falters and fails. When our faith is governed by our
intellect it produces stability and assurance. When our faith is based on the faith,
this means we are running the race—that is, living the curriculum. The
curriculum material is the Word of God from which saving faith comes (Romans
10:17). Faith of the intellect is based on what we learn from God’s Word.
Therefore, it is well worth our time to examine what the Bible teaches about
saving faith.
Bible
writers are neither slow nor timid when they speak about different kinds of
faith. The writers of the gospels speak of Jesus’ teachings about various kinds
of errant faith. Examples are impressive. He spoke of “men of little faith”
(Matthew 6:30b). He often crossed back and forth over the
Others may
have faith that is “lacking” (1 Thessalonians 3:10b). Still others may actually
have “dead” faith (James 2:20, 26). On the other hand, we find in Scripture
examples of “great faith” (Matthew 8:10) and “full” faith (Acts 11:24, 6:5).
All of this
discussion is considered in light of the bold stipulation that there is one faith. In one of the most condensed
affirmations of the particularity of Christianity in all literature, the
apostle Paul writes: “There is one body and one Spirit, just as also you
were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all who is over all and through all and in
all” (Ephesians 4:4-6, emphasis added). Perhaps the reader is aware that each
of the seven “onenesses” mentioned have been the subject of many books. Since
we are engaged in an examination of faith, we restrict ourselves to brief
remarks by F. F. Bruce (The Epistle to the
Ephesians):
We cannot bear the thought of plurality of God and Father.
We are ready to confess the one Lord, Jesus our Savior. Repeatedly, Scripture
writers call Holy Spirit, the Holy
Spirit. So we recoil from any concept of the Trinity that is idolatrous or
polytheistic (Deuteonomy 6:4; 1 Corinthians 8:4, 6)—this in spite of the fact
that many gods are mentioned in the Bible. Our God is, indeed, the “living and
true God” (1 Thessalonians 1:9). Similarly, we renounce the idea that there are
many faiths approved in Scripture.
Just as there is only one true God, there is only one true faith. This is
clearly the Apostle Paul’s emphasis in the Ephesian text.
This
confirms what we have been studying about faith. The word “faith,” if standing
alone with no specific context, can legitimately take two directions: One
direction points to the faith; that
is, the sum and substance. This includes the entire Christian system of
salvation as outlined in the Word of God. As a totality, it constitutes the faith. The other direction of
“faith” points to our faith and
acceptance of the faith. This
acceptance of the faith is spelled
out as the response of our faith in
our obedience to the faith.
With this
picture before us, we can readily appreciate the central place that faith has
in God’s scheme of redemption. We find that true faith is essential for salvation.
Paul startles us with the truism, “… Whatever is not from faith is sin” (Romans
14:23b).
Faith at the Forefront
Faith is at
the forefront because our salvation depends on it. However, what is faith?
Although thumbnail definitions may not be exhaustive, they serve to sharpen our
wits. “Now faith is the assurance (Note: substance, NASB) of things hoped for,
the conviction (Note: evidence, NASB) of things not seen” (Hebrews 11:1). This
passage speaks of assurance and hope. An alternate reading by way of reference
notes uses an equally valid translation (wording) as “substance” and
“evidence.” What does the phrase “assurance/substance” of things hoped for
express? It expresses trust, of
course. But there is more to it than that. The necessary inference is that our trusting faith is based on the substantive faith. We remember the faith was once for all delivered to
the saints (Jude v 3). It is the Christian system. It is God’s plan of redemption.
It is, in short, the Word of God. Thus, our faith is hopeful, but never speculative. It is based on substance, that is,
the enduring Word of God. The hope is not wishful thinking. It is firmly based.
It is steadfast and sure. “This hope we have as an anchor of the soul, a hope
both sure and steadfast and one which enters within the vail” (Hebrews 6:19).
It points us beyond death itself. Such faith is full trust because it is based
upon that which is trustworthy—not our feelings, speculations, or blind faith.
Hebrews
11:1 also speaks of “conviction/evidence.” What does this phrase
conviction/evidence mean? It is a confidence based on the evidence of things
not seen, as the passage states. It involves both certainty and anticipation.
It is certain because the way of saving faith is God’s way. It is based on that
which does not change or end. Jesus puts it this way, “Heaven and earth will
pass away, but My words shall not pass away” (Matthew 24:35). Just think! Sometimes we may think of the earth
as permanent. However, the Word of God is everlasting. “The Word of the Lord
abides forever, and this is the word which was preached to you” (1 Peter 1:25).
Our faith is also filled with anticipation. God’s word not only instructs us as
to how to become His children and live for Him; it fills us with faith, hope,
and love” (1 Corinthians 13:13). And, God’s Word lifts us high with many great
and precious promises given to the faithful” (Cf. 1 Peter 1:3-9). Thus, we see
the logic, necessity, and wonderful consequences of enduring, saving faith. “We
walk by faith, not by sight—we are of good courage, I say, and prefer rather to
be absent from the body and to be at home with the Lord” (2 Corinthians 5:7-8). We cling tenaciously to our metaphor.
Therefore, since we have so great a cloud of witnesses
surrounding us, let us lay aside every encumbrance, and the sin which so easily
entangles us, and let us run with endurance the race that is set before us,
fixing our eyes on Jesus the author and perfecter of faith … (Hebrews 12:1-2a).
We do this
with vigilance and diligence. We know that “Without faith it is impossible to
please Him, for he who comes to God must believe that He is, and that He is a
rewarder of those who seek Him” (Hebrew 11:6).
Faith and Word
The faith
was finalized on earth about two thousand years ago. The New Testament was
completed near the end of the first century A. D. (Cf. details of
the canonization of the Bible can be found in the study of God’s Word, Part I
of God’s Provisions in the A Religion Library section of
StudyJesus.com.) Sober warnings appear in Scripture
about the Word. The finality of God’s Word is affirmed. The Word itself forbids
any additions, subtractions, or changes. This is not an idle or theoretical
theme. Plagues await those who tamper with Scripture. One forfeits his
salvation if he alters the text of the Bible. Revelation 22:18-19 is a chilling
example. We stress this point because, as we have said before, our faith is based on the faith, the Word of God (Romans
10:17). It is difficult to overemphasize the power of God’s Word. There is no other
power in the world, including atomic power that is able to do what God’s Word
can do. Man has discovered and developed many degrees and types of power. He
has harnessed the latent power of huge rivers and provided electrical power to
millions. He has developed explosives with enough power to decimate entire
cities. He could, conceivably, bring on us a long winter night and literally
destroy civilization—and worse. Power unleashed has wrought havoc on an
unparalleled scale. Controlled power has raised the level of living to
unprecedented heights. Power in the world has a bitter-sweet capability.
The same is
true of God’s Word, except on an infinitely greater scale. God’s Word has the
power to lift up and cast down. It has the power to provide bliss or misery,
save or destroy. And all of this power applies to both the physical realities
and the spiritual realm. It has to do with both temporal and eternal life. In
fact, our individual eternal destiny is being determined by how we personally
relate to God’s word. Do we believe it, accept it, and live by it; or, do we
reject it and go our own way? Or, not knowing what the word and will of the
Lord is, do we stumble along in darkness until the last great disaster strikes?
Both Bible Testaments are replete with warnings against being rebellious or
ignorant of God’s way. For examples:
Listen to the word of the Lord, O sons of
In the New
Testament we read of “the sins of the people committed in ignorance” (Hebrews
9:7b). The apostle Peter states that the horrible crucifixion of Jesus was a
sin of ignorance (Cf. Acts 3:14-17). When Paul wrote to the Ephesian Christians
he urged them to “No longer walk as the Gentiles also walk, in the futility of
their mind, being darkened in their
understanding, excluded from the life of God, because of the ignorance that is
in them…” (Ephesians 4:17-18, emphasis
added).
God’s Word
has immeasurable power. It can change lives. It can enlighten us and enable us
to see ourselves in the light of the truth it reflects.
For the Word of God is living and active and sharper than
any two-edged sword, and piercing as far
as the division of soul and spirit, of both joints and marrow, and able to
judge the thoughts and intentions of the heart (Hebrews 4:12).
No small
wonder that the writer of James says, “… In humility receive the word
implanted, which is able to save your souls. But prove yourselves doers of the
word, and not merely hearers who delude themselves” (James 1:21b-22). During
His personal ministry on earth, Jesus was the Word, a teacher of the Word, an examplar of the Word of truth. As a
Master Teacher, He often stressed the important role of the Word in life and in
judgment. He said, “It is the Spirit who gives life; the flesh profits nothing;
the words that I have spoken to you are spirit and are life” (John 6:63). On
the other hand, Jesus also said,
If anyone hears My sayings and does not keep them, I do not
judge him; for I did not come to judge the world, but to save the world. He who
rejects Me, and does not receive My sayings, has one who judges him; the Word I
spoke is what will judge him at the last day” (John 12:47-48).
The startling
power and victory of God’s Word over all else is reflected in full glory and
majesty in the triumphant Christ. He, the Faithful and True, comes forth on a
white horse with His “robe dipped in blood; and His name is called “The Word of
God” (Revelation 19:13). This name is in harmony with His nature (John 1:1) and
depicts the powerful weapon which He wields as He and His followers wage war
against the forces of evil—the sword that comes from His mouth. (Revelation
1:16; 2:12, 16; 19:15). This reminds us of the verse in Hebrews 4:12 where the
Word of God is actually described as sharper than the two-edged sword.
This is of
great encouragement to the Christian soldier of the cross. The Christian takes
his place in the army of God. He is supplied the full armor needed for the
battle. In the inventory one finds only one offensive weapon, “the sword of the
Spirit which is the Word of God” (Cf. Ephesians 6:10-17). We have the superior weapon. With it we can win
the victory. Without it we are so vulnerable we cannot possibly survive the
onslaught by Satan, the arch enemy. Perhaps this discussion of the Word of God
in relationship to our faith and salvation will help us to be circumspect in
our study of saving faith.
Faith, Faithful, Faithfulness
The
prominence, nature, and activism of faith are traits that shine forth in one’s
life of faith—if that life is faithful. “Faith,” “faithful,” “faithfulness,”
are the hinges that swing us to God and keep us close to Him more closely than
a door locked tightly. Spiritually speaking, if the hinges are functioning
properly, a door is opened to a wonderful and intimate relationship between God
and His people. If the hinges are missing, or malfunctioning, we are not in
proper relation to God.
The
provision of security in God’s house is what the truth-seeker yearns for. This
search is encouraged in Scripture. Jesus taught, “… Knock, and it shall be
opened to you” (Matthew 7:7b). After the church was established it grew rapidly
through the first century, A. D. Near the end of the century Jesus sent a
message to the church in Smyrna, Asia Minor, saying, “Be faithful until death, and I will give you the crown of life”
(Revelation 2:10b, emphasis added). To the faithful in
… I know your deeds. Behold, I have put before you an open
door which no one can shut … because … you have kept My Word … Because you have
kept the word of My perseverance, I also will keep you from the hour of testing
… hold fast what you have, so that no one will take your crown (Cf. Revelation
3:7-11).
However, to
the congregation at
These
messages to several of the congregations in
This kind
of life is based on a reciprocity between God and man. Our trust, a huge element of faith, is in a God who is faithful. This was proclaimed from of
old. Examples: “Know therefore that the Lord your God, He is God, the faithful God, who keeps His covenant
and His loving kindness to a thousandth generation with those who love Him and
keep His commandments …” (Deuteronomy 7:9, emphasis added). “The Lord’s
lovingkindnesses indeed never cease, / For His compassions never fail. / They
are new every morning; / Great is Your faithfulness.” (Lamentations 3:22-23). “God is faithful, through whom you were
called into fellowship with His Son, Jesus Christ our Lord” (1 Corinthians 1:9,
emphasis added). “What then? If some did not believe (Note: were unfaithful),
their unbelief (Note: unfaithfulness) will not nullify the faithfulness of God, will it“? (Romans 3:3, emphasis added).
We see that
God, who is faithful (dependable), is the one who calls us not only to profess
faith, but to be faithful; that is, full of faith. He expects us to be
dependable in our lives of submission to His will and service in His cause. We
are expected to be careful with our speech. “I say to you, that every careless
word that men shall speak, they shall render account for in the Day of Judgment.
For by your words you shall be justified, and by your words you shall be
condemned” (Matthew 12:36-37). We are expected to cultivate Godly attitudes.
Paul admonishes:
Have this attitude in yourselves which was also in Christ
Jesus, who, although He existed in the form of God, did not regard equality
with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant,
and being made in the likeness of men. Being found in appearance as a man, He
humbled Himself by becoming obedient to the point of death, even death on a
cross” (Philippians 2:5-8).
We are
expected to live lives of stability, steadfastness, and single-minded dedication.
This kind of life reflects a certain state called faithfulness. Paul catches
the essence of it when he writes, “And whatever you do in word or deed, do all
in the name of the Lord Jesus, giving thanks through Him to God the Father”
(Colossians 3:17).
We have
found the faith as Scripture is the
ground and guide for a way of living that is too broad to cover by one word. We
have studied our faith. (Believe is
the verb.) Faithful is the adjective
that describes the life of one who adheres steadfastly, trustingly, and loyally
to the faith of Scripture. Faithfulness is the noun that encompasses
the state of living we are in as a result of embracing the ethics, principles,
trust, commitment, and obedience called for in a faithful life of service based
on biblical faith. As we move forward, we are to keep our eyes on Jesus, the
originator and finisher of both “the” and “our” faith.
(Basis Bible text: New American Standard Bible. Other translations are so noted) |
Copyright © 2007 StudyJesus.com. Permissions and restrictions. |
