On the words and concepts 'faith', 'faithfulness', 'believe' and 'believing', in the Bible and especially in the New Testament, and what those things meant in the saints' lives.
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In the world of religion, faith is important. But what does the word "faith" mean?
What is true faith, or biblical faith, or "the right way to believe"? There are
many kinds of claims regarding that, but the important question is this: What does
the Bible say about faith and faithfulness?
This essay contains a detailed study on that matter. It takes a closer look such words and concepts as "faith", "faithfulness", "believe" and "believing", in the Bible and especially in the New Testament. It also considers what those things meant in the saints' [A] daily lives.
The saints' faith had very little do with how the word "faith" is used in the religious language of our day. The saints' faith did not consist of "believing in God". For them, it was a matter of putting their trust in God and his son Jesus and relying on them, and also, being faithful (trustworthy and reliable) servants of God. Again, this essay takes a closer look at the biblical record and teaching, regarding such things as "faith" and "believing".
[A] Here, the word "saints" refers to those people who in the first century received the Holy Spirit.
The English word "faith" comes via the Old French feid from Latin fides which meant "trust", "reliance", "confidence", and so on. Fides was related to fido which meant "to trust", "to confide", "to put confidence in", "to rely upon".
But today, the word "faith" is used in a different way – misleadingly, it has come to mean only "belief" and "believing", and then, even the meaning of those words has become changed in our day.
For the New Testament's Greek words for "faith" and "to believe" and more, and their definitions, see the next heading.
Here are some of the relevant words in the Greek text of the New Testament:
Examples of other, similar words which were used in old Greek but which do not appear in the New Testament:
In short: The Greek words in question had to do with trusting or being trustworthy, relying on someone or being reliable, being faithful or considering someone else to be faithful, being genuine and true or considering someone or something else to be genuine and true. Those old Greek words had very little to do with what the modern-day English word "faith" is used for, in the religious world.
In modern-day English and in religious use, the English word "faith" means something like "believing in God", that is, "believing that God exists". But, that is not what the Greek text of the New Testament indicates and talks about.
A note: The misleading talk about "believing that he is" which some English translations have in Hebrews 11:6, will be considered later in this essay.
The saints' "faith" (pistis) was something else. On the one hand, it meant that they put their trust in God (the Father and Jesus), casting all one's care on them and being assured that they were not liars but would do what they have promised. And, on the other hand, the saints' "faith" (pistis) meant that they were faithful, dependable and trustworthy servants of Jesus and the Father, and they acted accordingly, being loyal to them.
The saints' faith (their faithfulness to the Father and Jesus, and the fact that they put their trust in them) also meant that they were prepared to pay the price that following Jesus might require. Including, giving their lives, if and when that was required of them. (That may be required also of people who turn to God in what we view as "end time". The essay et04c.htm has more on this.)
Abraham is often taken as a good example of a "man of faith". What did Abraham do? When the Lord promised him certain things, Abraham was confident that the Lord indeed would live up to his promises. Also: Abraham was a faithful and obedient servant of the Lord, and did what the Lord told him to do.
When Jacob, Abraham's grandson, was talking to his sons about the time after his own death, he made this remark in the midst of his sayings:
Genesis 49:18 I have waited for your salvation, O LORD. (AKJV)
"Waited"? Did Jacob mean that he had waited (expected) to receive it, but now saw it did not come to pass? No. That "waiting" meant that he looked forward to it, expecting it and knowing that it would be coming. Even today the meaning of the word "wait" is "to remain stationary in readiness or expectation", "to look forward expectantly". Jacob did that. He was assured that the salvation promised to him would indeed come. Jacob trusted the Lord; he knew that the Lord was not a liar but would do what he had promised to do. That was faith.
Adam and Eve, on the other hand, were deceived to think that the Lord was not to be trusted. They believed the deceiver instead.
Job knew the Lord was not a liar. He put his trust in the Lord:
Job 14:14 If a man dies, shall he live again? All the days of my hard service I will wait, Till my change comes. 15 You shall call, and I will answer You; You shall desire the work of Your hands. (NKJV)
Despite all the horrible things that the Lord had allowed Satan to do to Job, he still relied on and trusted in the Lord, considering him to be truthful and reliable.
No. It was like this: When the Lord told Abraham to get out of Ur and move elsewhere, Abraham did what he was told to do. Hebrews 11:8 shows that Abraham obeyed:
Hebrews 11:8 By faith, Abraham, when called to go out into a place which he should afterward receive as an inheritance, obeyed, and went out, not knowing whither he was going. (LO, highlighting added)
Both sides of pistis are present in Hebrews 11: "Faith", that is, putting one's trusted the Lord, relying on him; and also faithfulness, that is, being reliable and faithful, towards the Lord. Those things were not separable; they belong together.
Later, Abraham was tried more severely. Was it a "feeling" that was counted for him as righteousness at that time? No, but action. Abraham did what he was told by the Lord. He was about to offer (kill) his son Isaac, but a messenger of the Lord stopped him. Abraham acted; he obeyed. He was a faithful servant of the Lord, one who did as he was told.
James 2:21 Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? (LO)
In other words: The meaning of the word "works" in that verse is that Abraham's faith (his trust in the Lord, and his faithfulness towards the Lord) led to that he did what the Lord told him to do. It is in that light that one must understand this passage:
Romans 4:3 For what says the scripture? "And Abraham believed God, and it was counted to him for righteousness." (LO)
Again, the words "faith" and "belief", as they are used and understood in modern English and especially in religious language, are misleading. Careless reading of English bible-translations, easily leads to many misunderstandings.
Moses was like Abraham. He did what the Lord told him to do. Even Moses was the Lord's faithful servant.
A note regarding our day: When it comes to that part with "doing" ("doing God's will"), one must first know what God's will really is. One of the very first things one must understand in that context, is the matter of the two covenants, old and new. For more on that subject, look under the heading "Covenants" in the key-word index for this site.
Certain other things ought to be obvious though, such as good works – look also under the headings "Good works", "Charitable, charities, charity", "Widow, widows", "Social welfare" and "Love, loving" in that index.
The essay eg08b.htm explains what the word "righteous" means and what new covenantal "righteousness" really is and consists of.
David relied on the Lord, put his trust in him, and obeyed him and was his faithful servant. This is a song David wrote:
Psalms 25:2 O my God, I trust in You; do not let me be ashamed; let not my enemies triumph over me. 3 Yea, let none who wait upon You be ashamed; let them be ashamed who deal treacherously without cause. 4 Make me know Your ways, O Jehovah; teach me Your paths. 5 Lead me in Your truth, and teach me; for You are the God of my salvation; upon You do I wait all day long. (VW-2006)
The word "wait" (Hebrew, qavah) in Psalms 25:5, referred to "looking forward with great expectation".
More:
Psalms 25:21 Let integrity and uprightness preserve me, For I have waited upon You. (VW-2006)
"Integrity and uprightness": Living the way the Lord wants one to live, serving him. Yes, David sinned, sometimes very grievously, but he was a repentant man and tried to walk according to God's will and to be faithful to him. Even when the wicked lied in wait and snared David, he still returned to the Lord.
In another psalm, David wrote:
Psalms 39:7 And now, Lord, what do I wait for? My hope is in You. (VW-2006)
That was a hope for the future. David knew that the Lord would keep his promises, and that in times of need he could help those who put their trust in him.
David wrote much about his enemies, in the Psalms. Several times, evil men lay in wait for him, and caused him to fall. But the Lord delivered David even from those things, because he put his trust in the Lord, served him and looked up to him for salvation; a future salvation, with everlasting life. David knew about those things, as did Job and Abraham and Jacob and many others.
The faithful people of old times did not consider the Lord to be a liar; they considered him to be truthful and reliable, and they served him faithfully. Admitting that they were only pilgrims (strangers) and wanderers here on Earth, they acknowledged that they were looking for something else, something better:
Hebrews 11:13 These all died in faith, not having received the promises, but having seen them afar off were assured of them, embraced them and confessed that they were strangers and pilgrims on the earth. 14 For those who say such things declare plainly that they seek a homeland. 15 And truly if they had called to mind that country from which they had come out, they would have had opportunity to return. 16 But now they desire a better, that is, a heavenly country. Therefore God is not ashamed to be called their God, for He has prepared a city for them. (NKJV)
(The essay eb05b.htm has more on the Promises that those people looked forward to.)
Many translations have in Hebrews 11:6 the words "must believe that he is" or "must believe that he exists". Here is one of them:
Hebrews 11:6 And without faith it is impossible to please God, for whoever would approach him must believe that he exists and that he rewards those who seek him. (NRSV)
Here is the Byzantine Greek wording, transcribed into the English alphabet, with translations:
Hebrews 11:6 chôris de pisteôs [but without fidelity/trust] adunaton euarestêsai [(it is) not possible to please (God)] pisteusai gar dei [for it behoves to trust/to be faithful] ton proserchomenon tô Theô [him who approaches God] hoti estin [because he is (faithful)] kai tois ekzêtousin auton [and for those who seek him] misthapodotês [a rewarder] ginetai [he becomes]
How should that be compiled into a modern-day English sentence? What words belong together, and where should one place commas and periods? Here is a suggested interpretation of that passage in Paul's letter to the Jewish saints:
Hebrews 11:6 But it is not possible to please [God] without faithfulness, for he who approaches God must be faithful, because He is [faithful] and will reward those who seek him. (Author's tr.)
It appears that Paul was telling the saints that if they sought God, they had to be faithful to him (do his bidding and obey him), because God was faithful and would reward those who sought him.
Putting that in other words – Paul told those saints to be faithful towards God, since God certainly was towards them.
A note: The "problem" here is that the Greek word pistis (as well as the Latin word fides), could mean both "faith" (trusting, relying on someone) and "faithful" (being a reliable person, for example a faithful servant). The same goes for the verb pisteuô.
Another note: A number of people have been caused to put their trust, not in God but in some man-made bible-version. The essay es03c.htm has more on the KJ version and the men who were involved in its production.
There are those phrases "drawing back" and "the just shall live by faith". It is important to take a closer look at what Paul was really talking about.
The apostle wrote to the Jewish saints (this is a translation, of course):
Hebrews 10:38 Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. (AKJV)
Was that a matter of "only believing" (or trusting), or was that instead a matter of being reliable and dependable (faithful)? The Greek word pistis could mean both, so, the answer must be sought in the context.
But first, let us note the word "just" in the above-quoted translation. The Greek word in question was dikaios. For instance in the NASB (and also the KJV), dikaios is for the most part rendered as "righteous".
Now, knowing that dikaios meant "righteous" and that pistis had even the meaning "faithfulness", let us re-translate that verse:
Hebrews 10:38 Now the righteous shall live by faithfulness: but whosoever draws back, my soul has no delight in him. (Author's tr.)
So, Paul said that the righteous would live, by being faithful (to God). He used the words dikaios and dikaiosunê ("righteous" and "righteousness") several times in that letter, just as in his other letters.
Let us now consider the context. It records how Paul wrote to those saints:
Hebrews 10:36 For you have need of patience, that, after you have done the will of God, you might receive the promise. (AKJV)
Another translation of what Paul wrote to them:
Hebrews 10:36 For you must persevere in doing the will of God, that you may obtain the promised reward. (LO)
Faithfulness in serving God and in continuing to do his will (living a righteous life), was needed, and not merely some vague "belief" or "faith". It seems that in verse 38 (which was quoted above), the phrase "draw back" (hupostellô) may have referred to people who left the Lord and turned their backs on him. Such people were not being faithful to Jesus or to his Father. In the end, their actions would lead to their own rejection, just as they had rejected the Lord.
Consider the faithful people of old in Hebrews 11: Was it "belief" (a "feeling") that counted? No. Consider Enoch who was mentioned in Hebrews 11. Was it that he had a right kind of "feeling" in his heart? No, the Bible says that Enoch walked with God. That was action – continually doing God's will (righteousness). What about Noah? Was he saved from a death in the Flood by a having a "feeling of belief"? No. Noah acted, obeying the Lord and doing what he had told him to do. For a long, long time, he kept on building an enormous barge. That (the fact that Noah faithfully followed the Lord's instructions) saved Noah and his family and a lot of animals. (A note: That was a matter of physical salvation. When it comes to spiritual salvation, it is clear that it cannot be "earned" or "produced" by any works of that kind. But, this essay is not about salvation; it is about the biblical concept faith in its different facets.)
Back to Hebrews 10:38: The wider context of that verse makes is clear that Paul was talking about the need to be faithful to God and to lead a righteous life. But, let us again take a look at verses 36-38:
Hebrews 10:36 For you must have patience, so that, after you have done the will of God, may receive the Promise. 37 For yet a little while, and he that shall come will come, and will not delay, 38 and the righteous shall live by faithfulness – but whosoever draws back, my soul has no delight in him. (Author's tr.)
It may be that Paul was citing Habakkuk 2:3-4:
Habakkuk 2:3 "For the vision is yet for the appointed time; It hastens toward the goal and it will not fail. Though it tarries, wait for it; For it will certainly come, it will not delay. 4 "Behold, as for the proud one, His soul is not right within him; But the righteous will live by his faith. [B] (NASB-95)
[B] Verse 4: After the word "faith", at least one edition of the NASB-95 adds the note "Or faithfulness".
A side-note: NASB-95 has in Hebrews 10:38 "my soul has no pleasure in him" but in Habakkuk 2:4 a different wording, "his soul is not right within him". But if we look at Habakkuk 2:4 in the LXX, we find the same Greek wording as in Hebrew 10:38, ean huposteilêtai ouk eudokei hê psuchê mou en auto, "my soul does not delight in him".
The essay eg08b.htm explains what the word "righteous" really means, and what true righteousness is and consists of. The wider meaning of the Greek word pistis which many translate as "faith", is explained elsewhere in this present essay.
For believers, it is important to realise and keep in mind that being faithful, trustworthy and dependable, also means that one does not lie, cheat, defraud or deceive. The essay eo05c.htm has more on this.
James wrote:
James 2:14 What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him? (NKJV)
What is meant? The context shows what kind of works James referred to:
James 2:15 If a brother or sister is naked and destitute of daily food, 16 and one of you says to them, "Depart in peace, be warmed and filled," but you do not give them the things which are needed for the body, what does it profit? 17 Thus also faith by itself, if it does not have works, is dead. 18 But someone will say, "You have faith, and I have works." Show me your faith without your works, and I will show you my faith by my works. (NKJV)
More:
James 2:20 But do you want to know, O foolish man, that faith without works is dead? [...] 26 For as the body without the spirit is dead, so faith without works is dead also. (NKJV)
Faith must go hand in hand with love (and good works). Love towards the Lord, and love towards one's neighbour (other humans). When James wrote "works" (ergon), he was not talking about "works of the Law". No, the context makes it clear that he meant good works. Well, in the context, he did refer to a "law" – the one mentioned in verse 8:
James 2:8 If you really fulfill the royal law according to the Scripture, "You shall love your neighbor as yourself," you do well [...] 14 What does it profit, my brothers, if someone says he has faith but does not have works? Is that kind of faith able to save him? 15 If a brother or sister is naked and destitute of daily food, 16 and one of you says to them, "Go in peace, be warmed and filled," but you do not give them the necessary things of the body, what is the benefit? 17 Thus also that faith, if it does not have works, is dead, being by itself 18 But someone will say, "You have faith, and I have works." Show me your faith apart from your works, and I will show you my faith by means of my works. 19 You believe God is one. You do well. Even the demons believe—and they shudder! 20 But do you want to know, O foolish man, that faith without works is dead? (EMTV)
Again, it was good works James was talking about. True faith includes love towards others, which in its turn leads to good works. Loving one's neighbour means doing things for others, to their benefit, without expecting anything in return. (A note: One's really closest "neighbours" are found in one's own family.)
The essays em07b.htm, eb12b.htm and eb13e.htm look at certain parts of the matter of love towards other human beings.
James wrote (this translation uses the word "wavering" in verse 6):
James 1:6 But let him ask in faith, nothing wavering [diakrinomenos, diakrinô]. For he that wavers is like a wave of the sea driven with the wind and tossed. 7 For let not that man think that he shall receive any thing of the Lord. 8 A double minded [dipsuchos] man is unstable in all his ways. (AKJV, comments added)
There is a connection between that "wavering" and being double-minded. Many newer translations render the words medên diakrinomenos as "not doubting", but that is misleading. There is another way to understand that phrase. (A note: The Vulgate translated medên diakrinomenos as nihil haesitans. There is more on this, below.)
What was James saying – what was that "wavering" and "being double-minded" all about? Let us consider the only other New Testament passage where the word dipsuchos appears:
James 4:7 Submit yourselves therefore to God. Resist the devil, and he will flee from you. 8 Draw near to God, and he will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double minded [dipsuchos]. 9 Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. 10 Humble yourselves in the sight of the Lord, and he shall lift you up. (AKJV)
As James 4:7-8 shows, one has to choose sides. James told, whoever it was that he was writing to, that they were to draw close to God, and resist the Devil. It seems quite clear that in James 1:6, the phrase medên diakrinomenos refers to hesitating (that is, being undecided), and that the word pistis refers to "faithfulness". They could not serve two masters; they had to choose. They had to be faithful to the Lord. Only then could they count on their requests to God being heard.
The Online Bible's Greek-English lexicon defines dipsuchos as "double minded", "wavering", "uncertain", "doubting", "divided in interest". Strong's lexicon defines it as "two-spirited, i. e. vacillating (in opinion or purpose)".
It is interesting to note that James mentioned Elijah in his letter (James 5:17). Elijah was a man of faith (that is, he was not undecided is his mind but was faithful to the Lord and committed to him). When he asked something of the Lord, he was heard. Elijah said this to ancient Israel:
1 Kings 18:21 And Elijah came near unto all the people, and said, How long go ye limping between the two sides? if Jehovah be God, follow him; but if Baal, then follow him. And the people answered him not a word. (ASV, highlighting added)
1 Kings 18:21 And Elijah came near to all the people and said, "How long will you hesitate between two opinions? If the LORD is God, follow Him; but if Baal, follow him." But the people did not answer him a word. (NRSV, highlighting added)
Here we have the same kind of haesitans (being undecided, not choosing sides) as the Vulgate translation has in James 1:6. That obviously is the kind of double-minded state that James referred to. Ancient Israel, on the one hand, "served" the Lord, that is, they had not left him altogether but at least paid some lip service. But, on the other hand, they served Baal as well. They "sat on the fence", without clearly choosing sides. They were not committed.
Back to the book of James. We read:
James 4:7 Submit yourselves therefore to God. Resist the devil, and he will flee from you. 8 Draw near to God, and he will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double minded. 9 Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. 10 Humble yourselves in the sight of the Lord, and he shall lift you up. (AKJV)
James 1:6 But let him ask in faith, nothing wavering. For he that wavers is like a wave of the sea driven with the wind and tossed. 7 For let not that man think that he shall receive any thing of the Lord. 8 A double minded man is unstable in all his ways. (AKJV)
In other words: James told the people he was writing to, to be committed (faithful) to the Lord, and to remain committed and faithful to him. Otherwise, they could not count on their requests being heard.
A note: In Acts 10:20 and 15:9, the word diakrinô was used in a different way, but nevertheless in connection with the matter of faith. There is more on this, in a footnote towards the end of this essay.
Another note: Matthew 21:20 and the words "If you have faith, and doubt not, you shall not only do this which is done to the fig tree, but also if you shall say to this mountain, 'be you removed, and be you cast into the sea', it shall be done", and the context (verses 18-22), are discussed in the essay eb11c.htm which is about prayer.
Hebrews 10 has been twisted by translators, churches and preachers. They use it to make people think that they must put their faith in some church, and come to its "worship-services" each Sunday (or Saturday, in some churches).
But, if one carefully reads the whole chapter, one will see that it is about the two covenants, old and new. That is more clear in the Greek text, but even a careful analysis of a number of English translations may help one to see the real context.
The background of Hebrews 10 is that the saints had received the Holy Spirit, and were a part of Jesus' Bride. They were betrothed to Jesus, and had to be faithful to him.
The 1769 KJ version's rendering of what Paul wrote to the Jewish saints, talks about "profession of faith":
Hebrews 10:23 Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) (KJV-1769)
That translation is an unfortunate one. A better translation of Paul's words to those saints would be something like this:
Hebrews 10:22 let us then draw near, with a true heart, in total faithfulness, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. 23 We should hold fast to [our part in] the agreement, [C] in an assured expectation, [D] because, the one who gave the promise [to us] is faithful. 24 And we should keep an eye on one another, provoking unto love and to good works; 25 not turning our back on our [coming] gathering [E] (as some do), but admonishing one another: And so much the more, as you see That Day [F] approaching. 26 For if we deliberately trespass after having received the full knowledge of the truth, there remains no more sacrifice for sins, 27 but a fearful prospect of judgment, and a furious fire that will consume the ones who oppose. (Author's tr.)
[C] Verse 23, "agreement": The Greek word is homologia. Here, it did not mean "profession" as some have it. In this case, it referred to "an agreement" in the meaning "betrothal" – the saints' betrothal to Jesus. For more on this, look under the heading "Homologia" on the index-page keyw-h3.htm.
(A note: In the above-quoted passage, the words "us", "our" and "we" do not refer to "us", people of our day. They refer to the saints, those people who received the Holy Spirit the first century.)
[D] Verse 23, "expectation": The Greek word is elpis which meant "hope", "expectation" (not "faith" as some have it).
[E] Verse 25, "gathering": The Greek word is episunagôgê whose primary meaning was "gathering" or "carrying away". That refers to the episunagôgê of 2 Thessalonians 2:1-2 – the day when those saints were to be gathered up to the Lord Jesus.
[F] Verse 25, "that day", την ημεραν: The day when those saints were to be gathered up to the Lord Jesus, the same event which 2 Thessalonians 2:1-2 mentions, calling it η ημερα του Χριστου, "the Day of the Anointed".
There is more on these things, later in this essay.
Regarding the old Greek words mentioned above and elsewhere in this essay – please note that "biblical" Greek lexicons are often very misleading, because of dogmatic reasons. See instead the "Intermediate Greek-English Lexicon" by Henry George Liddell and Robert Scott, or the more extensive "Greek-English Lexicon" by the same authors.
On the word homologia in Hebrews 10:23: It is quite obvious that in that case, the apostle Paul used the noun homologia in its primary meaning. The homologia in question – the promise, agreement, contract or vow that Paul referred to (Hebrews 10:23) – had to do with the covenant (betrothal) the saints had with Jesus. When God gave them his Holy Spirit, he also betrothed them to his son Jesus, and made them a part of Jesus' bride. A betrothal is a solemn, two-sided promise (agreement, contract, vow, homologia) regarding marriage. For more on this, look under the heading "Homologia" on the index-page keyw-h3.htm.
The Greek text of Hebrews 10:23 contains even the word elpis, "expectation". The elpis which the saints were to have, meant that they were to look forward, in eager expectation, to being taken to Jesus and to the Wedding Feast, and also, they were to look forwards to the heavenly Inheritance which they were to share with Jesus. (The essays eb04c.htm, eb05b.htm and ex11b.htm have more on what the Bible says about the saints and Heaven.)
More on the word elpis: Again, it meant "expectation" (of something good), alternatively "apprehension" (fear of something bad). In the case of Hebrews 10:23, the elpis or expectation that the saints were to have was of a positive kind and meant that they were to look forward to (and be eagerly awaiting) "That Day" (Hebrews 10:25; in 2 Thessalonians 2:2 called "the Day of the Anointed") – that is, the Day when Jesus was to come for them and take them to the Wedding.
For more on the word elpis, look under the heading "Elpis" on the index-page keyw-e2.htm for this site. For more on the words homologia and homologeô, look under the heading "Homologia" on the index-page keyw-h3.htm.
Regarding the in Hebrews 10:25 mentioned "That Day" – the essays eg04b.htm and eg05b.htm have more on the timing of "That Day" or "the Day of the Anointed" – the day when the event which those eagerly expected, actually occurred.
The Greek text of verse 23 has even the word pistos, in the meaning "faithful". That was connected to the betrothal between Jesus and the saints. That relationship demanded faithfulness on both sides. The meaning of Paul's words to those saints (Hebrews 10:23) was, in effect, "Jesus the Bridegroom to whom we are betrothed, is certainly faithful, so, let us then also be faithful [on our part]". (Or possibly, "the Father who betrothed us to his son Jesus, is faithful" [and will also marry us to him, just as he promised], "so, let us also be faithful").
Here is a translation of the context, of what Paul wrote to those saints:
Hebrews 10:22 let us then draw near, with a true heart, in total faithfulness, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. 23 We should hold fast to [our part in] the agreement, in an assured expectation, because, he who gave the promise [to us] is faithful. 24 And we should keep an eye on one another, provoking unto love and to good works; 25 not turning our back on our [coming] gathering (as some do), but admonishing one another: And so much the more, as you see That Day approaching. 26 For if we deliberately trespass after having received the full knowledge of the truth, there remains no more sacrifice for sins, 27 but a fearful prospect of judgment, and a furious fire that will consume those who oppose. (Author's tr.)
Point: Verse 23 is not about some "profession of faith". Paul was reminding the saints that they were betrothed to Jesus and had to be faithful to him.
Regarding Verse 25: The episunagôgê – gathering or carrying away – which is mentioned in that verse, has nothing to do with "going to church" (or to a synagogue). The word epi-sun-agôgê was composed of from the preposition epi, the preposition sun, "together", and the noun agôgê. (The primary meaning of agôgê was "carrying away" but it could also refer to other things, especially if combined with other words.)
When one looks up the only other passage where the noun episunagôgê appears in the New Testament (2 Thessalonians 2:1), one will see that the "gathering" or "carrying away" that the saints were waiting for, was not to a church but to Jesus. Also: The phrase "That Day" in Hebrews 10:25 refers to "the Day of the Anointed" mentioned in 2 Thessalonians 2:2 – the day when Jesus was to come for those saints, the day when they were all together to be carried up to Jesus.
Jesus was the Bridegroom who was to come for his Bride and take her to the Wedding Feast. Again, the saints were betrothed to Jesus, and were to be faithful to him. They were not to forget the Bridegroom and the coming Wedding.
A note: That was regarding the saints – people of the apostles' day. What about people of our day? It is important to understand that the Father in Heaven is not in any way "forced" to give the Holy Spirit to people who are baptised by this world's preachers and churches (the essays ea01d.htm, ea02d.htm and eg06b.htm ea03d.htm have more on churches). The saints (people of the apostles' day) formed the 144,000 of Revelation 14:1-5, God's "first-fruits harvest". In the "end time" (most probably during the work of the two witnesses), there will be another "harvest", at which time another group will be sealed by the Holy Spirit – the great multitude. The essay et03c.htm has more on this. The essay eg03c.htm has more on sainthood – who really are saints.
Even a Roman military commander was helped, when he put his trust in Jesus:
Matthew 8:5 And when Jesus was entered into Capernaum, there came to him a centurion, beseeching him, 6 And saying, Lord, my servant lies at home sick of the palsy, grievously tormented. 7 And Jesus said to him, I will come and heal him. 8 The centurion answered and said, Lord, I am not worthy that you should come under my roof: but speak the word only, and my servant shall be healed. 9 For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goes; and to another, Come, and he comes; and to my servant, Do this, and he does it. 10 When Jesus heard it, he marveled, and said to them that followed, Truly I say to you, I have not found so great faith, no, not in Israel. 11 And I say to you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. 12 But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth. 13 And Jesus said to the centurion, Go your way; and as you have believed, so be it done to you. And his servant was healed in the selfsame hour. (AKJV)
Does this mean, "according to the amount of your faith", as many would say in our day? Perhaps not; rather, it seems that Jesus was saying that since that man had put his trust in him, he would be helped.
In that same translation, the next chapter has the wording "your faith has made you whole":
Matthew 9:21 For she said within herself, If I may but touch his garment, I shall be whole. 22 But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; your faith has made you whole. And the woman was made whole from that hour. (AKJV)
Was that woman healed by her own "faith"? No, she was not healed by her own "faith", she was healed by God. Her trust in Jesus' healing power was a trust that was correct. Jesus could heal. Since she put her trust in Jesus and in his power, the thing she desired was granted to her.
More:
Matthew 9:28 And when he was come into the house, the blind men came to him: and Jesus said to them, Believe you that I am able to do this? They said to him, Yes, Lord. 29 Then touched he their eyes, saying, According to your faith be it to you. (AKJV)
Regarding that question "do you believe" (verse 28): The Greek text had the word pisteuô which primarily meant "to think to be true", "to be persuaded of", "to credit", "to place confidence in". The question is, was Jesus asking those blind people, "Do you have faith in me?", or, was he saying, "Do you trust that I can do this"? The latter, obviously.
Those blind men told Jesus that they trusted that he could heal them. They received their sight, just as they had trusted that Jesus could give it to them. So, they were right in trusting in Jesus' ability to heal. That had nothing to do with "religious faith" of the kind preachers talk about today.
Further:
Matthew 14:31 And immediately Jesus, having stretched forth the hand, laid hold of him, and saith to him, 'Little faith! for what didst thou waver?' (YLT)
Matthew 14:31 Jesus instantly stretching out his hand, caught him; and said to him, Distrustful man, wherefore did you doubt? (LO)
If one reads the context, one will see that Peter actually did walk on water at that time. That was made possible for him, because he put his trust in Jesus. But, then he looked at the wind and the waves, and began wavering between two opinions. (The Greek word used here was distazô, from dis, "two".) Peter wavered between two opinions, whether to trust in Jesus' power, or in the power of the waves. Just as YLT translated it, distazô was about being between two opinions, wavering. The point: Jesus' disciples were to put their full trust in the Lord. That, of course, also meant that they had to be totally dedicated to him, being his faithful, dependable and trustworthy servants.
Further:
Matthew 18:6 But whoever shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. (AKJV)
What is this really saying? "those who believe in Jesus", the way those words are understood today? Or was it instead, "those who put their trust in me" or "those who are committed to me"? Obviously, the latter. An analogy: A little child does not "believe in" the existence of his mother and father. He knows they are there. But, a child puts his trust in his parents, and is committed to them. (Read the context. Jesus used a child as an example of the way his disciples were to be committed to him and to the Father in Heaven.)
Even this has to do with the Greek words which were mentioned at the beginning of this essay:
Matthew 24:23 Then if any man shall say to you, See, here is Christ, or there; believe it not. (AKJV)
That is something Jesus said to his disciples, but there is something to be learned from that, even for our day.
The Greek word was pisteuô, here correctly translated as "believe it not". That is, in effect, "do not trust such false reports or such deceivers". Point: Pistis, pisteuô and so on, had to do with trust, and not with some "feeling of faith".
Mark 5:35 While he yet spoke, there came from the ruler of the synagogue's house certain which said, Your daughter is dead: why trouble you the Master any further? 36 As soon as Jesus heard the word that was spoken, he said to the ruler of the synagogue, Be not afraid, only believe. (AKJV)
"Believe"? What would such a word as "faith", as it is used and understood today, have meant to a Jew of Jesus' times? The answer: Most probably nothing. The NLT-96 has a better translation:
Mark 5:36 But Jesus ignored their comments and said to Jairus, "Don't be afraid. Just trust me." (NLT-96)
Then there is this passage:
Mark 6:1 And he went out from there, and came into his own country; and his disciples follow him. 2 And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From where has this man these things? and what wisdom is this which is given to him, that even such mighty works are worked by his hands? 3 Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him. 4 But Jesus, said to them, A prophet is not without honor, but in his own country, and among his own kin, and in his own house. 5 And he could there do no mighty work, save that he laid his hands on a few sick folk, and healed them. 6 And he marveled because of their unbelief. And he went round about the villages, teaching. (AKJV)
Verse 6 – "unbelief". Some bible-versions even have "lack of faith". But, if one tried to apply such a concept to the context of the Jewish society of those days, one would have problems. So, what does verse 6 really mean? How should it be translated and interpreted?
The Greek word used here, apistia, had several meanings. "Unbelief" and "distrust" were among those, of course. Also, in old Greek, if one had apistia pros heauton, then one suffered from lack of self-confidence. But, there is more.
What some translate as "unbelief" in Mark 6:6, was in the Greek text apistia. The Greek-English Lexicon by Liddell and Scott, and also their "Intermediary" lexicon, include "discrediting" among the different ways to translate the word apistia.
In Mark 6:6, that word obviously referred to the fact that the people of Jesus' own home area discredited him. They discredited Jesus, rejected him as "That craftsman, Miriam's son." Apparently they felt, "He cannot be anything special." Or, "He cannot be the Anointed."
It was not "lack of faith" those people had. The problem was that they discredited Jesus. They held Jesus in low esteem because of their familiarity with him.
Jesus proclaimed the Good Message in Galilee, and said:
Mark 1:15 The time, he said, is accomplished, the Reign of God approaches; reform, and believe the good tidings. (LO)
"Believe." That obviously referred to the Good Message which Jesus was proclaiming. "Put your trust in the Good Message", or, possibly, "Be convinced by the Good Message."
When Jesus was about to be killed, he said to his disciples:
John 14:1 "Let not your hearts be troubled. Trust in God: trust in me also. 2 In my Father's house there are many resting-places. Were it otherwise, I would have told you; for I am going to make ready a place for you. 3 And if I go and make ready a place for you, I will return and take you to be with me, that where I am you also may be. 4 And where I am going, you all know the way." (WEY)
"Trust in God, trust in me also" (the Greek word used in John 14:1 was pisteuô). That meant that those disciples were to put their trust in Jesus and the Father. But they were also to be committed, obedient, faithful and trustworthy servants of God.
In short: The saints' faith was not a "feeling", nor did it consist of "believing that God exists".
A footnote, regarding the word diakrinô in the Greek text of Acts 15:9 and 10:20.
Above, it was shown that in James 1:6, the phrase medên diakrinomenos referred to "not hesitating", that is, not being undecided – simply, James told the people he was writing to that they had to "choose sides". But, the word diakrinô had other meanings as well.
This note is included, because Acts 15:9 mentions both diakrinô and pistis ("faith"). There, the meaning was "making [no] difference between [people]".
Acts 15:7 And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. 8 And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; 9 And put no difference [diekrinen, diakrinô] between us and them, purifying their hearts by faith. (KJV-1769, comment added)
(Verse 8 – "us" and "them" – Peter spoke as a Jew, referring to Jews and non-Jews.)
Also Acts 10:20 has the verb diakrinô, used in a slightly different meaning. Here is that verse with some of its context:
Acts 10:9 And on the morrow, these passing along on the road, and drawing near to the city, Peter went up on the roof to pray about the sixth hour. 10 And he became hungry and wished to taste food. But as they were preparing, an ecstasy fell on him. 11 And he saw the heaven being opened and a certain vessel like a great sheet coming down on him, being bound by four corners, and let down onto the earth; 12 in which were all the four-footed animals of the earth, and the wild beasts, and the creeping things, and the birds of the heaven. 13 And a voice came to him, Rise up, Peter, slay and eat. 14 But Peter said, Not at all, Lord, because I never did eat anything common or unclean. 15 And again a voice came to him a second time, What things God made clean, you do not make common. 16 And this happened three times, and the vessel was taken up into the heaven again. 17 And as Peter was doubting within himself what the vision which he saw might be, even behold, the men who had been sent from Cornelius stood on the porch asking out the house of Simon. 18 And calling out, they inquired if Simon being surnamed Peter is lodged here. 19 And as Peter pondered concerning the vision, the Spirit said to him, Behold, three men are seeking you. 20 But rising up, go down and go with them, not discriminating [medên diakrinomenos], because I have sent them. (LIT, comment added)
The connection between Acts 15:9 and the purifying it mentions, and Acts 10:20, will be explained below.
Many bible-versions have "doubting" (Acts 10:20), but that is not a good translation. The context was not about "doubting", nor about "foods" as some have claimed, but about people of different racial backgrounds. The Lord had heard the prayers of Cornelius, a non-Jewish man, and was about to give the Holy Spirit to him. He told Cornelius to send for Peter (Acts 10:1-8). But, Peter was a Jew and his upbringing had put racial prejudice put into his head. Just before the men sent by Cornelius came for Peter, the Lord prepared Peter for that meeting with non-Jews, through a vision with "unclean" things. In that vision, Peter heard a voice say:
Acts 10:15 [...] What God has cleansed do not consider unclean. (VW-2006)
Acts 10:15 [...] "What God has made clean, do not call common." (ESV)
That was not about "foods", but about people. Peter was to follow the men whom Cornelius had sent, despite their or Cornelius' racial background. Even though the Jews traditionally considered non-Jews as "unclean", they were not that, for God.
Acts 10:19 And as Peter pondered concerning the vision, the Spirit said to him, Behold, three men are seeking you. 20 But rising up, go down and go with them, not discriminating [medên diakrinomenos], because I have sent them. (LIT, comment added)
Here, the verb diakrinô was used in its meaning "making distinctions between persons". That is, Peter was not to have racial prejudice. The vision Peter had seen was a part of the Lord's effort to show Peter that racial discrimination was wrong.
Later, Peter commented on that racial matter:
Acts 15:7 [...] Men and brothers, you know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. 8 And God, which knows the hearts, bore them witness, giving them the Holy Ghost, even as he did to us; 9 And put no difference [diekrinen, diakrinô] between us and them, purifying their hearts by faith. (AKJV, comment added)
That is, no difference between Jews and non-Jews. Also "the gentiles" (Greek ethnê, "nations") were to hear the Good Message, "believe" or "have faith" (Greek pistueô, pisteusai, that is, put their trust in the Lord), and receive the Holy Spirit and Salvation.
Table of contents – What's new here? – Key-word index – Search function – Goal and purpose – Contact, comment, question
If this page did not contain what you were looking for, see the links below, and the key-word index and the table of contents, or use the search function.
Additional reading at the Bible Pages, on related as well as other issues:
A clarifying explanation of the short names for the bible-versions quoted or mentioned at this site, such as that NKJV stands for New King James Version, YLT for Young's Literal translation, HCSB for Holman Christian Standard Bible, NRSV for the New Revised Standard Version, and so on. → es09c.htm
What does the word "righteous" really mean? What does the Bible say about righteousness? → eg08b.htm
Religion must not be skin-deep only. Believers must take the matters of faith seriously. → eb12b.htm
Luke 12:34 and Matthew 6:21, "For where your treasure is, there your heart will be also". What does that mean? What was Jesus talking about? → eb13e.htm
How the saints took care of widows, the elderly, the sick and the needy. Also, special comments on 1 Timothy 5:17. → em07b.htm
See also the key-word index for this site, and look under the headings "Good works", "Charitable, charities, charity", "Widow, widows", "Social welfare" and "Love, loving".
What does the Bible say about lying? Should believers lie? A study regarding lies, liars and self-deception. → eo05c.htm
Check your bible knowledge. A basic self-test with 15 biblical questions (with answers and commentary). → es04b.htm
Jesus warned his disciples about false prophets, teachers of falsehood, deceivers and deception. He said that many would be deceived. → eo09e.htm
What is the biblical teaching regarding the great tribulation? When is it, and what is it like? Who are subjected to it, and who are allowed to escape from it, to a place of safety? Also: Does Matthew 24 point to the future, the "end time", or to the events of the first century, or to both times? What do the Scriptures in actual fact say about that subject? → et04c.htm
On the two covenants, old and new. → keyw-c4.htm (Look under the heading "Covenants".)
What does the Bible say about Heaven? What does it look like? Were the saints to go there, and if so, for how long? What about others? → eb04c.htm
The Promises spoken to Abraham, and the saints' heavenly Rest and Inheritance. How the earthly Land of Israel symbolised and foreshadowed a Promised Land in Heaven. Also, how the words Promise, Inheritance, Rest and Land in certain bible passages point to the same thing. → eb05b.htm
A clarification of the actual nature of the sabbatismos or Rest of Hebrews 4:9. → ex11b.htm
The symbolism of the Sabbath. What the Old Covenant's weekly, ritual day of rest pictured and pointed to. → ex03c.htm
The King James bible, the Authorised Version – is it somehow "the inspired Word of God", better than other translations, or a particularly "holy" bible-version, or the best or most exact or accurate one as some have claimed? Also: In what way or sense is it authoritative, or, who "authorised" it? This essay has some details of the story behind the King James translation or KJV, including the men who were involved in producing it. Two examples of pages in KJV-1611 are included as well; one is an image showing the page with Hebrews 1, the other is a PDF-file containing a facsimile, picture format copy of the book of Matthew in the year 1611 edition of the King James version. There are also some brief remarks on the so-called "Received Text" or Textus Receptus, the Greek NT text compilation produced by the Catholic priest Gerrit Gerritszoon ("Erasmus"). → es03c.htm
How should one pray? A study on prayer, prayers and praying. → eb11c.htm
What happened to the saints, in the first century? Also, some notes on the "early church". → eg04b.htm
Rapture and parousia – are they biblical concepts? → eg05b.htm
The concepts "saint" and "sainthood" analysed. Does the Bible define or clarify who is a saint and what sainthood consists of? Also: Are there saints here on Earth, in our day? What do the Scriptures say concerning these things? Further: What is the etymology of the word "saint", and what does it really mean? → eg03c.htm
Matthew 16:18, "I will build my church, and the gates of hell shall not prevail against it". What was Jesus talking about? What is the immortal assembly or ekklêsia which he said he would form, and where is it located? Is it an earthly religious organisation in this world – a church – or is it a heavenly assembly that has as its members the saints who have become immortals? → ea01d.htm
The origin and meaning of the word "church". → eg06b.htm
What does Galatians 4:26 mean? It talks about the heavenly Jerusalem and is a part of an allegory regarding the two covenants. Why have some preachers then claimed that it refers to some church? This essay finds the facts regarding the allegory of Galatians 4:21-31, and shows what the different things named in it pictured and symbolised. → ea02d.htm
Worshipping God. What does the Bible say about worship, when it comes to New Covenant times? Serving God is something important, for many believers. There is a custom to gather for worship services. Indeed, for many people, worship is the same as going to church or attending church. But, where does the word "worship" really come from, and what does it mean? And, what about praise and giving thanks and "offerings", and so on? In what way and when and where should believers be serving and worshipping God? → ea04c.htm
Church eras – do they exist? Are there seven "eras of the Church", as some have claimed – "Sardis era", "Philadelphian era", "Laodicean era" and so on? Is there any biblical basis for that dogma? The question in a nutshell: The seven assemblies mentioned in Revelation 2 and 3 – were they contemporary assemblies of saints in the days of John (as the book of Revelation describes them), or are they, as some have claimed, successive "eras of the Church of God" that exist in later times and continue to our day? → ea03d.htm
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