So, we had an interesting discussion in a class about the differences between faith, hope, belief and knowing. The basis for the discussion was how can we “know” something that Paul, the Apostles, and others of that time only had “hope” for? The context of the discussion was on how Christians with stronger faith talk with each other, as opposed to talking with non-Christians or new Christians whose faith isn’t so strong.
Part of the issue has to do with what we read below from Baker’s encyclopedia of the Bible –
Christianity has often been considered in discussions concerning hope. Unfortunately, Christianity has not always received “good press” in this regard. In the early centuries of church history stress on the disparity between this world and the next seemed to create an attitude of escapism, futility, or indifference toward the problems and pains of human existence. 1McAlister, P. K. (1988). Hope. In Baker encyclopedia of the Bible (Vol. 1, p. 996). Grand Rapids, MI: Baker Book House.
The concern here is that when we say things like we “know” certain things because the Bible says so, we run the risk of turning people off to the message we are trying to give. Something that was meant to be caring and loving can be construed as something that sounds uncaring and insensitive. It may sound like splitting hairs or getting very much in the weeds of what words mean – but I think we need to remember that we believe God meets us where we are, and so when we talk with others who faith isn’t as strong as our or maybe have no faith at all, we also need to meet them where they are – not where we are.
Definitions
Let’s start by looking at each of the four title words – both the current definition and what they meant in Biblical times.
faith
Current definition from dictionary.com
noun
1. confidence or trust in a person or thing:
faith in another’s ability.
2. belief that is not based on proof:
He had faith that the hypothesis would be substantiated by fact.
3. belief in God or in the doctrines or teachings of religion:
the firm faith of the Pilgrims.
4. belief in anything, as a code of ethics, standards of merit, etc.:
to be of the same faith with someone concerning honesty.
5. a system of religious belief:
the Christian faith; the Jewish faith.
6. the obligation of loyalty or fidelity to a person, promise, engagement, etc.:
Failure to appear would be breaking faith.
7. the observance of this obligation; fidelity to one’s promise, oath, allegiance, etc.:
He was the only one who proved his faith during our recent troubles.
I think the most interesting thing from the current definition was #2, where it says that faith is belief that is not based on proof: Furthermore, there was the example given there about having faith that the hypothesis would be substantiated by fact. We’ll get more into that thought in a while.
Biblical definition
Faith lies at the very heart of Christianity, and its importance for today’s Christian is clear from the fact that Protestantism was born through the rediscovery of the great words “The just shall live by faith” (Rom 1:17 KJV).
Obviously, faith is a big deal for Protestants. As such, it’s important for us to know what the Bible means when we read the word “faith”. As we’re about to see though – it covers a very broad spectrum of things, depending on context and even the author.
Definition. Faith in the OT and NT carries several meanings. It may mean simple trust in God or in the Word of God, and at other times faith almost becomes equivalent to active obedience. It may also find expression in the affirmation of a creedal statement. Thus it also comes to mean the entire body of received Christian teaching or truth. So in Colossi ans 2:7, the term suggests something to be accepted as a whole and embodied in personal life. In 2 Timothy 4:7 Paul witnesses to having “kept the faith.”
Here we see the huge difference between “simple trust” where we believe something – and “active obedience” where we begin to live our lives based on the things we believe. We’ll see later that Jewish people tie together trust and active obedience. James makes this quite clear for Christians as well –
Faith and Deeds
Jas 2:14 What good is it, my brothers, if a man claims to have faith but has no deeds? Can such faith save him? 15 Suppose a brother or sister is without clothes and daily food. 16 If one of you says to him, “Go, I wish you well; keep warm and well fed,” but does nothing about his physical needs, what good is it? 17 In the same way, faith by itself, if it is not accompanied by action, is dead.
The OT. In the OT, faith first involved God as the Creator, Sustainer of life, and the Controller of history. Psalms such as 19 and 24 are evidence of the trust in God as the Creator, whose sovereign power continues to operate in the creation.
The OT also strongly emphasizes faith as confidence in God’s covenant or in the covenant God has made with Abraham and his descendants. The call of Abraham and the promise that his descendants would be used in the history of redemption became the basis of the narratives of the OT, being seen as the working out of that covenant. Once the nation Israel is brought into being, God sustains and protects it. The land which was promised to Abraham and his descendants remains theirs. The exodus from Egypt is a prominent indication that God is at work restoring his people to the Promised Land. The obedience of the people of God as the proper expression of faith is seen clearly in the OT. Without seeing God, his people believe and obey him. Abraham leaves his native land to go into unknown territory. The people of Israel leave Egypt following the leadership of God to a land they cannot see. The promise of God gives them courage to possess the land that has been promised to them. After the exodus the covenant of Abraham was confirmed with the people of Israel by the sprinkling of blood (Ex 24:6, 7). There was to be strict obedience to God’s commands as an expression of faith. This response of human faith to Jehovah’s faithfulness was national and collective. There also were, however, commands to and instances of personal faith.
Not only the narrative and legal portions of the OT, but also the poetic and prophetic writings emphasize faith. The Psalms abound in expressions of personal confidence in Jehovah even in dark times. Habbakuk points out that “the righteous shall live by his faith” (2:4). From such instances it is clear that as Jehovah’s education of Israel proceeded, the matter of faith in God’s faithfulness became more and more a matter of individual and personal response, and it is in the prophets that several ingredients such as trust, obedience, fear, and certainty blend into the understanding of such personal faith.
The NT. As over against the OT, where the accent is on the faithfulness of God, in the NT the emphasis is placed on the active, responding faith of the hearer to the promised, final revelation in the Messiah, Jesus Christ. Both verb and noun regularly describe the adequate response of man to Jesus’ word and deed and to the gospel of the primitive church.
This last paragraph does a good job of explaining the differences in the way faith is portrayed in the OT and NT. in the NT the emphasis is placed on the active, responding faith of the hearer to the promised, final revelation in the Messiah, Jesus Christ.
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The Synoptic Gospels. … Faith is the medium by which the power of God is made visible. It moves mountains, heals the sick, and is the means of entrance into the kingdom. It may be mingled with doubt, as with the father who sought healing for his son (“I believe; help my unbelief!” [Mk 9:24]), or as with John the Baptist in prison, who, even with his doubts, was confirmed by Jesus as the greatest of the offspring of woman (Mt 11:2–15). Peter’s (and the other disciples’) perception was very faulty, but Jesus affirms Peter’s confession as the foundation stone of the church. The synoptic Gospels portray the early faith of the disciples in all its limitations and weaknesses, yet it is still faith in that it is their positive response to Jesus’ word and work.
Undoubtedly, some of the doubts and faulty perception was due to the disciples not yet having the Holy Spirit. However, to say that all of this is related to the Holy Spirit not having been given yet would be to short-change non-believers and even new believers, because they either don’t have the Holy Spirit either (non-believers) or have only recently received Him (new believers) and haven’t been able to develop their faith yet. Those Christians who are further along in their journey of faith need to be aware of this, and act accordingly – as we’ll see shortly.
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The Fourth Gospel. Faith is an especially significant concept in the Gospel of John, though the word (in the Greek) occurs only as a verb. Quite often the reference has to do with the acceptance that something is true, that is, simple credence, or belief: “Believe me that I am in the Father and the Father in me” (Jn 14:11); “If you had believed Moses, you would believe me” (Jn 5:46). This is consistent with the importance of “truth” in the fourth Gospel. (Cf. also Jn 8:24; 11:27, 42; 16:27, 30; 17:8.)
Even more significant is the special expression “to believe into” in the sense of putting one’s trust into another. The particular form of the expression is without parallel before the fourth Gospel and may well express the strong sense of personal trust in the eternal Word made flesh. In John 3:16 whoever puts trust in him has eternal life. Those who put their trust in him are given power to become sons of God—to be born of God (Jn 1:12). They will never thirst (6:35); they will live, even though they die (11:25).
Note – the acceptance that something is true – not knowing for certain that it’s true. The use of the word trust underscores the importance of the concept of accepting that something is true – as opposed to knowing for certain that it’s true. This is another thing that’s critical when we talk with non-believers and new believers. They will not and cannot have the acceptance that we have come to embrace.
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Paul. In his letters Paul writes about faith from a number of angles. He sets faith over against “works of the Law” as the only and true basis for righteousness (Rom 1–4; Gal 1–4) and appeals to Abraham to prove his point: “Abraham believed God and it was reckoned to him for righteousness” (Gn 15:6; Rom 4:5; Gal 3:6). This is entirely apart from the Law (Rom 3:21); righteousness is the gift of God through faith in Christ, specifically in his atoning work. Behind Paul’s conviction lies his awareness of the radical and pervasive sinfulness of humans which renders each one helpless. Humanity is dead in sin, but is made alive by faith in the word and work of Jesus mediated through the gospel.
Faith, then, is faith in Jesus Christ. The number of metaphors Paul employs to describe the consequences of faith is staggering. It is by faith that believers are justified (Rom 5:1), reconciled (2 Cor 5:18), redeemed (Eph 1:7), made alive (Eph 2:5), adopted into the family of God (Rom 8:15, 16), re-created (2 Cor 5:17), transported into a new kingdom (Col 1:13), and set free (Gal 5:1). Faith is, for Paul, the sine qua non of every aspect of salvation, from the grace that convicts to the receiving of the full inheritance at the coming of the Lord.
In Paul’s letters faith is bound up with love so that the great exponent of justification by faith becomes also the articulate exponent of distinctive Christian love. To say that faith is indispensable to salvation is only part of the truth, for faith expresses itself through love: “For in Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working through love” (Gal 5:6); “If I have all faith, so as to remove mountains, but have not love, I am nothing” (1 Cor 13:2). Love is both the genesis and the ultimate expression of faith. Hence, even for Paul there can be no total separation between faith and works. This love of which Paul speaks is the essential fruit of the Spirit through whom the life of faith is lived. Only by virtue of the indwelling Spirit does faith find expression in love. 2Lyon, R. W. (1988). Faith. In Baker encyclopedia of the Bible (Vol. 1, p. 761). Grand Rapids, MI: Baker Book House.
Note – Faith, then, is faith in Jesus Christ. The Apostles (other than Paul) had direct contact with Jesus for 3 years during His ministry on earth. Paul’s direct experience with Jesus was in visions. Everything they come to believe is because of their faith in Jesus. We are reminded just how important faith was to Paul, with that list of things he tied to faith in the last paragraph – and He ties all that to faith in Jesus.
To sum up this word “faith”, especially in regards to proof and therefore absolute knowledge as opposed to faith – here’s something from The Lord’s response to Habakkuk’s second complaint –
The LORD’S Answer
Hab 2:2 Then the LORD replied:
“Write down the revelation
and make it plain on tablets
so that a herald may run with it.
Hab 2:3 For the revelation awaits an appointed time;
it speaks of the end
and will not prove false.
Though it linger, wait for it;
it will certainly come and will not delay.
The proof will be later – in “the end”. Before that, faith is required. That faith, as we’ve seen, can include accepting God’s word as truth – but the actual proof of this truth will be when we reach The End.
hope
current definition from dictionary.com
noun
1. the feeling that what is wanted can be had or that events will turn out for the best:
to give up hope.
2. a particular instance of this feeling:
the hope of winning.
3. grounds for this feeling in a particular instance:
There is little or no hope of his recovery.
4. a person or thing in which expectations are centered:
The medicine was her last hope.
5. something that is hoped for:
Her forgiveness is my constant hope.
verb (used with object), hoped, hoping.
6. to look forward to with desire and reasonable confidence.
7. to believe, desire, or trust:
I hope that my work will be satisfactory.
verb (used without object), hoped, hoping.
8. to feel that something desired may happen:
We hope for an early spring.
9. Archaic. to place trust; rely (usually followed by in).
Idioms
10. hope against hope, to continue to hope, although the outlook does not warrant it:
We are hoping against hope for a change in her condition.
Biblical Definition
Hope. An expectation or belief in the fulfillment of something desired. Present hurts and uncertainty over what the future holds create the constant need for hope. Worldwide poverty, hunger, disease, and human potential to generate terror and destruction create a longing for something better. Historically people have looked to the future with a mixture of longing and fear. Many have concluded that there is no reasonable basis for hope and therefore to hope is to live with an illusion. Scripture relates being without hope to being in the world without God: “remember that you were at that time separated from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world” (Eph 2:12).
An expectation or belief in the fulfillment of something desired – may be leaving out something important – it’s actually something promised as well. I think the reality of human history shows if there’s a case for an outcome being without hope, it would be something promised by a person. On the other hand, what we’ve seen of God’s promises being fulfilled, including the resurrection of Jesus, there is every reason to expect that everything else, including our own resurrection, will also be true.
The modern world has sought hope in human effort and a belief in the inevitability of progress that assumed everything would naturally get better and better. The threat and reality of war in the 20th century challenged that optimism and left growing despair in its wake. Though many still find little reason to hope, others have returned to a humanistic basis for hope. It is held that because people are the source of the world’s problems they can also be the solution. This position can be called into question on the basis of present and historical evidence to the contrary.
Christianity has often been considered in discussions concerning hope. Unfortunately, Christianity has not always received “good press” in this regard. In the early centuries of church history stress on the disparity between this world and the next seemed to create an attitude of escapism, futility, or indifference toward the problems and pains of human existence.
Losing hope in God’s promises because of our own inability to deliver on man-made promises is something that happens, however unfounded that conclusion may be. I think this is another area where we, as Christians, must recognize that we must meet people where they are, just as God meets us where we are. We should also look at the example of Job’s friends – who wanted to tell him how to regain favor with God – when in fact Job had never lost favor, and in fact all he needed was for his friends to be with him.
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Biblical hope is hope in what God will do in the future. At the heart of Christian hope is the resurrection of Jesus. Paul discussed the nature, certainty, and importance of the resurrection (1 Cor 15:12–28). That Paul is certain that Christian hope points to the future can be seen by his statement, “If for this life only we have hoped in Christ, we are of all men most to be pitied” (1 Cor 15:19). The significance of Christ’s resurrection is not only that it points to his victory over death, but also extends that victory to those who are his: “But each in his own order: Christ the first fruits, then at his coming those who belong to Christ” (1 Cor 15:23). The apostle Peter said, “Blessed be the God and Father of our Lord Jesus Christ! By his great mercy we have been born anew to a living hope through the resurrection of Jesus Christ from the dead, and to an inheritance which is imperishable, undefiled, and unfading, kept in heaven for you” (1 Pt 1:3, 4a). In that passage, Peter attributes living hope to the resurrection of Christ and points to God’s future blessing upon those who belong to Christ. That future hope empowers the Christian to live without despair through the struggle and suffering of the present (cf. Rom 8:18; 2 Cor 4:16–18).
Eleven of the Apostle’s witnessed Jesus presence on earth after His death on the cross. Paul had his vision of Jesus on Damascus Road that totally changed his beliefs and way of living. The hope is that, as Jesus promised, we will share in that resurrection.
Does Christian hope lead one simply to wait for the future, or does that hope stimulate one to help allay the present hurts of humanity? In a number of NT passages hope is mentioned in contexts dealing with ministry to others. Hope is related to faith and love thus denying that hope can be selfish. Christian hope, far from leading to social unconcern, makes meaningful ministry in the world possible. Many humanistic efforts to transform society fail because of an inability to transform people’s values so that they are able to live at peace and share what they have with others. In the context of the social implications of the Christian life, Paul brings together certain important categories. Showing the relevance of hope to ministry he wrote, “Rejoice in your hope, be patient in tribulation, be constant in prayer” (Rom 12:12). Paul said that the coming salvation should lead Christians to live differently, to live in accord with what they know of the future: “let us conduct ourselves becomingly as in the day” (13:13). The context brings together the future hope and present ministry, a combination made possible for those with transformed minds (12:1, 2).
Paul’s ministry was, as ours should be, based on the future hope – the hope that Jesus’ promises and all of what God said will be proven to be true. This lines up with God’s response to Habakkuk’s second complaint, which we saw earlier.
That transformation is made possible in part by Christian hope. Before people are willing to share with others, thus bringing relief to contemporary hurts, they need to overcome their selfish and self-justifying nature. When men and women hope only in their own abilities or possessions, they really are not free to give of their resources to others. When believers are justified by God’s grace and receive his certain hope, they are free to share with others. Jesus hints at this: “Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom. Sell your possessions” (Lk 12:32, 33a). “Therefore I tell you, do not be anxious about your life, what you shall eat or what you shall drink, nor about your body, what you shall put on” (Mt 6:25). Paul stated: “As for the rich in this world, charge them not to be haughty, nor to set their hopes on uncertain riches but on God who richly furnishes us with everything to enjoy. They are to do good, to be rich in good deeds, liberal and generous” (1 Tm 6:17, 18). So, Christian hope not only grants certainty about the future, but by giving Christians that certainty enables them to give freely to the needs of others. To those who want to justify themselves or make their own future secure through selfish accumulation of riches, Christian hope offers fulfillment that they could not achieve on their own.
Christian hope is securely based upon the words and actions of God. The promises of God have proven to be dependable. The resurrection of Jesus becomes the ultimate basis for hope. Since God has already overcome death through Christ, the Christian can live with confidence in the present. No matter how dark the present age seems, the Christian has seen the light to come. People need to hope, and hope placed in the personal promise of God is secure. This secure hope is full of social significance, however, freeing one from bondage to materialism and its natural selfishness. Christian hope offers security for the future and loving involvement in sharing for the present. 3McAlister, P. K. (1988). Hope. In Baker encyclopedia of the Bible (Vol. 1, p. 996). Grand Rapids, MI: Baker Book House.
Again, we see hope as it relates to God’s promises. This hope can only come to us as our faith increases. Again, we also see hope tied to the resurrection of Jesus. There is also the statement of secure hope – which we’ll see soon how that compares / contrasts with “knowing”.
We see hope and faith are very closely tied together. Paul goes even further, saying that love is also a key part, and that both are tightly coupled with Jesus.
believe
Current definition from dictionary.com
verb (used without object), believed, believing.
1. to have confidence in the truth, the existence, or the reliability of something, although without absolute proof that one is right in doing so:
Only if one believes in something can one act purposefully.
verb (used with object), believed, believing.
2. to have confidence or faith in the truth of (a positive assertion, story, etc.); give credence to.
3. to have confidence in the assertions of (a person).
Again, as with faith, we see the absence of proof.
Biblical definition
Belief, Believe. Conviction based on testimony that something is true or that someone is reliable. As used in the Bible, to believe in God involves the element of trust, not mere acknowledgment of his existence. 4Elwell, W. A., & Beitzel, B. J. (1988). Belief, Believe. In Baker encyclopedia of the Bible (Vol. 1, p. 276). Grand Rapids, MI: Baker Book House.
It’s a conviction or belief that something is true, as opposed to having proof that something is true.
After this short definition, it refers the reader to “see Faith”.
Both definitions are very short. And both are very much in line with the definitions of faith.
know(ing)
We now come of the one word in our list of four that assumes some sort of proof.
Given that we’ve looked at Baker’s Encyclopedia of the Bible for the previous words, I’d like to continue using it as a resource. Since the word “know” isn’t included, we’ll look at the word “knowledge” instead.
Current definition from dictionary.com
noun
1. acquaintance with facts, truths, or principles, as from study or investigation; general erudition:
knowledge of many things.
2. familiarity or conversance, as with a particular subject or branch of learning:
A knowledge of accounting was necessary for the job.
3. acquaintance or familiarity gained by sight, experience, or report:
a knowledge of human nature.
4. the fact or state of knowing; the perception of fact or truth; clear and certain mental apprehension.
5. awareness, as of a fact or circumstance:
He had knowledge of her good fortune.
6. something that is or may be known; information:
He sought knowledge of her activities.
7. the body of truths or facts accumulated in the course of time.
There’s an emphasis on facts, truths, familiarity, and perception here that’s not present in faith and hope. We’ll see that same thought carried through the Biblical definition as well.
Biblical definition
Knowledge. Observation and recognition of objects within the range of one’s senses; acquaintance of a personal nature which includes a response of the knower.
The word “know” or “knowledge” occurs more than 1600 times in the Bible. The specific connotation of the word group provides insight into the basic messages of both OT and NT.
In the OT Genesis introduces the concept of “knowledge.” The “tree of knowledge of good and evil” is definitely more than intellectual apprehension or insight into moral values. Violation of the specific prohibition introduces the first couple to the intimate acquaintance with the nature of sin.
The Hebrew view of man is one of differentiated totality-heart, soul, and mind are so interrelated that they cannot be separated. “To know” thus involves the whole being and is not simply an action of eye or mind. The heart is sometimes identified as the organ of knowledge (cf. Ps 49:3; Is 6:10). The implication is that knowledge involves both will and emotions. It is in light of this connotation that the OT uses “to know” for sexual intercourse between husband and wife.
In this regard, we humans cannot know God in the way the Hebrew people viewed knowledge. This may very well be why Paul, the ultimate Jewish Pharisee, wrote about faith being in Jesus – who is the One who really knew.
The Semitic concept of knowledge is beautifully illustrated in Isaiah 1:3:
The ox knows its owner,
And the ass its master’s crib,
But Israel does not know,
My people does not understand.
Israel’s failure lies not in ritual behavior, but in refusal to respond in loving obedience to the God who has chosen it. Only the fool refuses to respond to this revelation. Thus the person who does not respond in obedience obviously has an incomplete knowledge of the Lord. “To know God” involves relationship, fellowship, concern, and experience.
Again, looking at the fullness of knowledge coupled with obedience – it’s something that we, as Christians aspire to – want to do – but continually fall short of. Paul writes about his own problems with always doing what is right 0
Ro 7:14 We know that the law is spiritual; but I am unspiritual, sold as a slave to sin. 15 I do not understand what I do. For what I want to do I do not do, but what I hate I do. 16 And if I do what I do not want to do, I agree that the law is good. 17 As it is, it is no longer I myself who do it, but it is sin living in me. 18 I know that nothing good lives in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry it out. 19 For what I do is not the good I want to do; no, the evil I do not want to do—this I keep on doing. 20 Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it.
Ro 7:21 So I find this law at work: When I want to do good, evil is right there with me. 22 For in my inner being I delight in God’s law; 23 but I see another law at work in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin at work within my members. 24 What a wretched man I am! Who will rescue me from this body of death? 25 Thanks be to God—through Jesus Christ our Lord!
So then, I myself in my mind am a slave to God’s law, but in the sinful nature a slave to the law of sin.
The NT continues this basic idea of knowledge and adds some variations of its own. In the Gospel of John the knowledge of God is mediated through Jesus as the Logos. Jesus has perfect knowledge of God’s purpose and nature, and reveals it to his followers: “If you had known me, you would have known my Father also; henceforth you know him and have seen him” (14:7). The identification of Jesus’ own relationship with the Father as a model for the relationship of the disciples indicates that knowledge signifies a personal relationship which is intimate and mutual.
Logos means truth – so again we see Jesus as the source of truth / fullness of knowledge, and our faith in Jesus and what He promised is the hope that we have.
The definition of eternal life in John 17:3 adds further content to this concept: “And this is eternal life, that they know thee the only true God, and Jesus Christ whom thou hast sent.” This concept is vastly different from that of Hellenistic mysticism, in which contemplation and ecstasy are consummated in gradual merging of the knower and God. In John, by contrast, the result of knowledge is the alignment of the will of the knower and the will of God based upon the model of Christ.
Looking at that last sentence, the only time our will is going to fully line up with God’s will is going to be in Heaven, after we are saved by our belief in Jesus as the Son of God and as our savior.
Paul also places the revelation of God in Christ as the source of knowledge. God has made known the “mystery of his will” to the one who is “in Christ.” The spiritual man is taught by the Spirit of God (1 Cor 2:12–16) and responds to the truth as it is revealed in Jesus Christ. Again there is emphasis on relationship and encounter as essential elements in the concept of knowledge.
Paul is more concerned that God “knows” him (1 Cor 8:3; 13:12; Gal 4:9) than simply to understand God or know about him. Knowledge is only temporary, for love will outlast it (1 Cor 13:8).
I think this is important. We should also be more concerned about God knowing us, than whether or not we can truly know God while we’re on earth. I certainly don’t want to have Jesus tell me – “I never knew you“.
Mt 7:21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven. 22 Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?’ 23 Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’
Christian knowledge of God obviously is not based simply on observation or speculation, but is the result of experience in Christ. This knowledge is contrasted sharply with natural wisdom, which operates from an incorrect perspective. Paul is quick to point out that the mystery of God’s redemptive plan has been made known and there is now no room for ignorance. Knowledge, then, is the whole person standing in relationship with God through Christ. 5Elwell, W. A., & Beitzel, B. J. (1988). Knowledge. In Baker encyclopedia of the Bible (Vol. 2, p. 1292). Grand Rapids, MI: Baker Book House.
An excellent source for Paul’s feelings about knowledge, faith, and hope is –
1Co 13:8 Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away. 9 For we know in part and we prophesy in part, 10 but when perfection comes, the imperfect disappears. 11 When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put childish ways behind me. 12 Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.
1Co 13:13 And now these three remain: faith, hope and love. But the greatest of these is love.
Paul discounts knowledge, because it is imperfect – a poor reflection – but after doing that, faith, hope and love remain. And even among those three – love is the greatest.
After this, the reader of the encyclopedia is referred to Revelation and Truth. These are things that God knows. As our faith and hope is in Jesus, we rely on what He knows, and we accept as truth. There’s a fine line there – the difference between what we know for ourselves to be true and what we accept as true based on our faith in Jesus. And yet – it’s a distinction that can make the difference between us being able to carry on a conversation with a non-believer or a new believer – and having them tune us out, because they cannot see that difference or are unwilling to accept it. Given the importance that Paul placed on not being a stumbling block to those whose faith isn’t as strong as ours, I believe it’s a distinction that we need to be aware of and act accordingly.
Examples from the Bible –
Given that this is really a detailed study of how words are translated, versus any possible differences in what the original intent of the author was, we’re going to look at six different translations –
- NIV (1984) – New International Version 1984
- NIV (2011) – New International Version 2011
- NASB – New American Standard Bible 1995 update
- ESV – English Standard Version 2001
- KJV – King James Version 2009 based on the 1900 Authorized Version
- YLT – Young’s Literal Translation 1997
This gives a good cross section of translations, and a look at how various translators looked at these verses.
Hebrews 11:1
By Faith
Heb 11:1 Now faith is being sure of what we hope for and certain of what we do not see. 2 This is what the ancients were commended for. (NIV 1984)
Faith in Action
11 Now faith is confidence in what we hope for and assurance about what we do not see. (NIV 2011)
The Triumphs of Faith
1 Now faith is the assurance of things hoped for, the conviction of things not seen. (NASB)
By Faith
11 Now faith is the assurance of things hoped for, the conviction of things not seen. (ESV)
11 Now faith is the substance of things hoped for, the evidence of things not seen. (KJV)
1 And faith is of things hoped for a confidence, of matters not seen a conviction, (YLT)
Words to look at – faith, being sure, hope, certain, and do not see.
| NIV 1984 | NIV 2011 | NASB | ESV | KJV | YLT |
|---|---|---|---|---|---|
| faith | faith | faith | faith | faith | faith |
| being sure | confidence | assurance | assurance | substance | confidence |
| hope | hope | hoped | hoped | hoped | hoped |
| certain | assurance | conviction | conviction | evidence | conviction |
| do not see | do not see | not seen | not seen | not seen | not seen |
We shouldn’t be surprised that “faith”, “hope”, and “not seen” are virtually identical other than tense differences in the translations.
We should not be really surprised that the words for what the NIV translates as “being sure” and “certain” are not consistent across the various translations. It’s a difficult concept, which is exactly why we’re looking into it.
So, let’s look at the Greek words. First of all – for “being sure” –
5287 ὑπόστασις [hupostasis /hoop·os·tas·is/] n f. From a compound of 5259 and 2476; TDNT 8:572; TDNTA 1237; GK 5712; Five occurrences; AV translates as “confidence” twice, “confident” once, “person” once, and “substance” once. 1 a setting or placing under. 1A thing put under, substructure, foundation. 2 that which has foundation, is firm. 2A that which has actual existence. 2A1 a substance, real being. 2B the substantial quality, nature, of a person or thing. 2C the steadfastness of mind, firmness, courage, resolution. 2C1 confidence, firm trust, assurance. 6Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
From looking at the various options here, nothing really stands out as being “truth”.
There’s a reference to GK 5712, so let’s look at that –
5712 ὑπόστασις (hypostasis), εως (eōs), ἡ (hē): n.fem.; ≡ Str 5287; TDNT 8.572—1. LN 58.1 substance, nature, essence (Heb 1:3+); 2. LN 31.84 trust, confidence, being sure (2Co 9:4; 11:17; Heb 3:14; 11:1+) 7Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.
From here, we see words like substance, essence and trust. Again – nothing absolute, but more along the lines of having faith that the general nature of whatever is being talked about will turn out to be true.
We do see that this word is derived from a compound of #5259 and #2476, so let’s look at them as well –
5259 ὑπό [hupo /hoop·o/] prep. A primary preposition; GK 5679; 230 occurrences; AV translates as “of” 116 times, “by” 42 times, “under” 48 times, “with” 14 times, “in” once, not translated six times, and translated miscellaneously three times. 1 by, under. 8Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
2476 ἵστημι [histemi /his·tay·mee/] v. A prolonged form of a primary stao (stah·o, of the same meaning, and used for it in certain tenses); TDNT 7:638; TDNTA 1082; GK 2705; 158 occurrences; AV translates as “stand” 116 times, “set” 11 times, “establish” five times, “stand still” four times, “stand by” three times, translated miscellaneously 17 times, and “vr stand” twice. 1 to cause or make to stand, to place, put, set. 1A to bid to stand by, [set up]. 1A1 in the presence of others, in the midst, before judges, before members of the Sanhedrin;. 1A2 to place. 1B to make firm, fix establish. 1B1 to cause a person or a thing to keep his or its place. 1B2 to stand, be kept intact (of family, a kingdom), to escape in safety. 1B3 to establish a thing, cause it to stand. 1B31 to uphold or sustain the authority or force of anything. 1C to set or place in a balance. 1C1 to weigh: money to one (because in very early times before the introduction of coinage, the metals used to be weighed). 2 to stand. 2A to stand by or near. 2A1 to stop, stand still, to stand immovable, stand firm. 2A1A of the foundation of a building. 2B to stand. 2B1 continue safe and sound, stand unharmed, to stand ready or prepared. 2B2 to be of a steadfast mind. 2B3 of quality, one who does not hesitate, does not waiver. 9Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
Putting all of this together, what we end up with is something that we’re willing to stand by, to accept as truth even though we can’t prove it, and in the case of our relationship with God – something that we depend on as being true for our eternal souls.
As a further check on the validity of this assumption about what the word translated as “being certain” actually means, let’s look at another occasion where Paul uses the very same Greek word as the author of Hebrews did, and it’s translated into English in the same way as well.
2Co 9:1 There is no need for me to write to you about this service to the saints. 2 For I know your eagerness to help, and I have been boasting about it to the Macedonians, telling them that since last year you in Achaia were ready to give; and your enthusiasm has stirred most of them to action. 3 But I am sending the brothers in order that our boasting about you in this matter should not prove hollow, but that you may be ready, as I said you would be. 4 For if any Macedonians come with me and find you unprepared, we—not to say anything about you—would be ashamed of having been so confident. 5 So I thought it necessary to urge the brothers to visit you in advance and finish the arrangements for the generous gift you had promised. Then it will be ready as a generous gift, not as one grudgingly given.
The verse I’m referring to is verse 5, where Paul is writing about his confidence in the Corinthians having their promised offering ready. One could think this is Paul’s way of saying that he absolutely knows from prior experience that the Corinthians always follow through on things like this, so there’s no way it could happen know – it’s an absolute certainty that the offering will be ready.
The problem is – apparently this isn’t the case at all.
2 In 8:10 (cf. 8:6) Paul dated the beginning of the collection at Corinth as “last year.” Here he uses the same phrase to speak of his current boast to the Macedonians: since last year the Christians in Achaia, certainly including the Corinthians, were ready to give. But since Paul was writing here because of the presumed reluctance of the Corinthians to give, how can Paul now say that he used the example of their “readiness” in his effort to have the Macedonians contribute quickly and liberally?
In answer, we must draw a careful distinction between the Corinthians’ ready desire to give and the actual fact of having completed the collection. This verse concentrates only on the former aspect, their enthusiastic eagerness to help out (cf. 8:11). From vv.3-5 it is clear that they had not yet been giving liberally. The relation, then, between chs. 8 and 9 is this: The Corinthian enthusiasm for participating in the collection (cf. 8:10-11) served as an example worthy of emulation by the Macedonians for their own contribution (9:2). Now, however, because the Macedonians had now successfully completed what they had enthusiastically begun under the stimulus of the Corinthian example (8:1-5), their exemplary action formed a basis for Paul’s appeal to the Corinthians to complete their contribution (8:6, 10-11).
3-4 Although Paul knew that the Corinthians were so eager to help that further written reminders about the collection were superfluous (vv.1-2), he was sending a personal reminder in the form of the “brothers” (cf. 8:16-24). Paul wanted to avoid two situations. One was that his repeated and confident boast to the Macedonians about the Corinthians’ “eagerness” and readiness (v.2) would turn out to be without foundation upon his arrival. The other was that when delegates from the Macedonian churches arrived at Corinth with Paul on his forthcoming visit (12:11: 13:1-2), the Corinthians would be still unprepared and this would lead to his (and their own) embarrassment.
5 To make certain that neither of these predicaments arose, Paul “thought it necessary to urge the brothers” to prepare for his coming to Corinth by supervising final arrangements for the collection there. He reminds the Corinthians of their earlier commitment (“the generous gift you had promised”). By a prompt response when the brothers arrived, they would be fulfilling an obligation they had voluntarily assumed and would ensure that the gift was not “grudgingly given.” 10Zondervan Bible Commentary
Surely, we assign a 100% chance of success to our belief that God’s promises will be fulfilled, not a lower number than Paul apparently could have assigned to the chances of the collection being completed without further prompting. My only point here is the absence of absolute preexisting proof.
Next, let’s look at the Greek word for “certain” –
1650 ἐλεγμός, ἔλεγχος [elegchos /el·eng·khos/] n m. From 1651; TDNT 2:476; TDNTA 221; GK 1791 and 1793; Two occurrences; AV translates as “reproof” once, and “evidence” once. 1 a proof, that by which a thing is proved or tested. 2 conviction. 11Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
This is a tough one, given that the Greek word only occurs twice in the Bible. Looking at this one definition, there’s a huge difference between a thing being proved, as opposed to a thing being tested. As previously discussed, proving something today is along the lines of that thing being 100% sure. On the other hand, testing is examining something for reasonableness.
Let’s look at GK 1791 and GK 1793 –
1791 ἐλεγμός (elegmos), οῦ (ou), ὁ (ho): n.masc.; ≡ Str 1650; TDNT 2.476—LN 33.417 rebuke (NIV), (most versions) reproof; refutation (NAB), refuting error (NEB, REB, NJB), (2Ti 3:16+) 12Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.
1793 ἔλεγχος (elegchos), ου (ou), ὁ (ho): n.masc.; ≡ DBLHebr 9350; Str 1650—LN 72.8 evidence for, proof, usually based on argument or discussion (Heb 11:1+; 2Ti 3:16 v.r. NA26) 13Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.
GK 1791 doesn’t appear to be relevant to Hebrews 11:1, since it’s expecting a negative response – in other words, certain of what we do not see.
GK 1793 is more on target, evidence for something – usually based on argument or discussion. The “proof” is that Jesus essentially a given – He is truth personified. As a result, the author accepts, as should we, what Jesus says as if it were true. Even though we can’t prove that Jesus speaks truth – Christianity means nothing if Jesus lied – so His words are accepted as truth. This concept will be covered again below.
Hebrews 6:19
Here is the entire passage, which we’ll consider in the discussion, but the detailed examination will be on the words hope, anchor, firm and secure – in verse 19
The Certainty of God’s Promise The Certainty of God’s Promise
Heb 6:13 When God made his promise to Abraham, since there was no one greater for him to swear by, he swore by himself, 14 saying, “I will surely bless you and give you many descendants.” 15 And so after waiting patiently, Abraham received what was promised.
Heb 6:16 Men swear by someone greater than themselves, and the oath confirms what is said and puts an end to all argument. 17 Because God wanted to make the unchanging nature of his purpose very clear to the heirs of what was promised, he confirmed it with an oath. 18 God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope offered to us may be greatly encouraged. 19 We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, 20 where Jesus, who went before us, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek.
Heb 6:19 We have this hope as an anchor for the soul, firm and secure. (NIV 1984)
19 We have this hope as an anchor for the soul, firm and secure. (NIV 2011)
19 This hope we have as an anchor of the soul, a hope both sure and steadfast (NASB)
19 We have this as a sure and steadfast anchor of the soul (ESV)
19 Which hope we have as an anchor of the soul, both sure and stedfast, KJV)
19 which we have, as an anchor of the soul, both sure and stedfast, (YLT)
You may have already noticed, 4 of the translations have the word hope – and 2 don’t. The reason is fascinating. But first, let’s look at the table, so get a better view of which translations use which words.
| NIV 1984 | NIV 2011 | NASB | ESV | KJV | YLT |
|---|---|---|---|---|---|
| hope | hope | hope (twice) | N/A | hope | N/A |
| anchor | anchor | anchor | anchor | anchor | anchor |
| firm | firm | sure | sure | sure | sure |
| secure | secure | steadfast | steadfast | stedfast (sic) | stedfast (sic) |
While you probably want to go straight to the word “hope”, let’s wait. It’s important to understand the rest of the passage in order to understand why 2 of the translations don’t even use the word.
Let’s begin with anchor
Today, we probably think of that big heavy thing that keeps a boat in place when the anchor drops and digs into the ocean floor.
In Biblical times, anchor would have meant –
45 ἄγκυρα [agkura /ang·koo·rah/] n f. From the same as 43; GK 46; Four occurrences; AV translates as “anchor” four times. 1 an anchor. 2 metaph. any stay or safeguard. Additional Information: Ancient anchors resembled modern ones in form: they were of iron, provided with a stock, and with two teeth-like extremities often but by no means without flukes. 14Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
So, if that boat anchor is what you were thinking of as an example – you’re right on target. Something that’s anchored isn’t going anywhere. We can count on it always being there as long as the anchor is still down.
Next, let’s look at firm
Firm is very difficult to define today, since it’s generally thought of as a relative term. What one person may consider firm may be either soft or hard to other people.
In Biblical times, firm would have meant –
804 ἀσφαλής [asphales /as·fal·ace/] adj. From 1 (as a negative particle) and sphallo (to “fail”); TDNT 1:506; TDNTA 87; GK 855; Five occurrences; AV translates as “certainty” twice, “certain” once, “safe” once, and “sure” once. 1 firm (that which can be relied on). 2 certain, true. 3 suited to confirm. 15Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
Since this is so different from what we think of as firm today, to be sure, let’s also look at the reference to GK 855 –
855 ἀσφαλής (asphalēs), ές (es): adj.; ≡ Str 804; TDNT 1.506—1. LN 21.10 safe, pertaining to a safeguard (Php 3:1+); 2. LN 31.42 with certainty, definite; exact, hence, the truth (Ac 21:34; 22:30; 25:26; Heb 6:19+) 16Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.
We see words like true, definite, exact, the truth. This is something that, like the anchor, we can count on.
let’s keep going, with secure
Today, we probably think of something that “safe and secure” – locked up tight.
In Biblical times, it would have meant –
949 βέβαιος [bebaios /beb·ah·yos/] adj. From the base of 939 (through the idea of basality); TDNT 1:600; TDNTA 103; GK 1010; Nine occurrences; AV translates as “stedfast” four times, “sure” twice, “firm” once, “of force” once, and “more sure” once. 1 stable, fast, firm. 2 metaph. sure, trusty. 17Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
Once again, let’s look at the GK reference, where we see –
1010 βέβαιος (bebaios), α (a), ον (on): adj.; ≡ Str 949; TDNT 1.600—1. LN 71.15 certain, sure, guaranteed (Ro 4:16; Heb 6:19; 2Pe 1:10+; Heb 3:6 v.r.); 2. LN 31.90 trustworthy, dependable, reliable, firm (2Co 1:7; Heb 2:2; 3:14; 2Pe 1:19+), for another interp of the Heb 2:2, see next; 3. LN 28.43 verified, pertaining to what is known with certainty (Heb 2:2; 9:17+), note there may be overlap in the verses and entries. 18Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.
The first part of the definition says certain, sure, guaranteed.
That’s even more “for sure” than something we lock up today – since locked things can be broken into and stolen.
and finally – hope
In Biblical times, the word translated in the four cases where it’s even included is –
3739 ὅς, ὅσγε [hos, he, ho /hos/] pron. Probably a primary word (or perhaps a form of the article 3588); GK 4005 and together with Strongs 1065 as GK 4007; 1393 occurrences; AV translates as “which” 395 times, “whom” 262 times, “that” 129 times, “who” 84 times, “whose” 53 times, “what” 42 times, “that which” 20 times, “whereof” 13 times, and translated miscellaneously 430 times. 1 who, which, what, that. 19Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
Huh? Which? Whose? What? Speaking of “what” – What is that definition about?
Take a look at the highlighted text below –
You see “this hope”, with an arrow pointing to “hope”,
The thing is, it’s very different from when we looked at “hope” earlier with Hebrews 11:1, Let’s look at that one for comparison.
You see here that “hope”, along with the surrounding words with arrows pointing to it, comes from the Hebrew word marked as Strong’s Greek #1679, whereas the one from verse 19 is Strong’s Greek #3739. The obvious question – why? What is the meaning of those two Greek words?
First – Greek #1679 from Hebrews 11:1 –
1679 ἐλπίζω [elpizo /el·pid·zo/] v. From 1680; TDNT 2:517; TDNTA 229; GK 1827; 32 occurrences; AV translates as “trust” 18 times, “hope” 10 times, “hope for” twice, “things hoped for” once, and “vr hope” once. 1 to hope. 1A in a religious sense, to wait for salvation with joy and full confidence. 2 hopefully to trust in. 20Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
Next – Greek #3739 from Hebrews 6:19 –
3739 ὅς, ὅσγε [hos, he, ho /hos/] pron. Probably a primary word (or perhaps a form of the article 3588); GK 4005 and together with Strongs 1065 as GK 4007; 1393 occurrences; AV translates as “which” 395 times, “whom” 262 times, “that” 129 times, “who” 84 times, “whose” 53 times, “what” 42 times, “that which” 20 times, “whereof” 13 times, and translated miscellaneously 430 times. 1 who, which, what, that. 21Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
What we see is that in Hebrews 11:1, when we read “hope”, it is “hope” in the way we looked at earlier.
However, in spite of the way the arrows point to “hope” in Hebrews 6:19, the Greek word is actually the one for “this”.
What we end up with, is that the more literal interpretations are the ones from the ESV and from YLT –
19 We have this as a sure and steadfast anchor of the soul (ESV)
19 which we have, as an anchor of the soul, both sure and stedfast, (YLT)
You can begin to see now, why it was important to have the entire passage. Rather than just using the word hope and possibly being ambiguous as far as what exactly was a sure and steadfast anchor of the soul, we should take Hebrews 6:13 – 15 as the anchor. It’s something that happened. It was verifiable. Further, it shows the trust we can place in God’s oath – given that God followed through on His promise to Abraham (and others from the Old Testament), by extension, we can expect the same for promises made in both the Old (prophecies concerning Messiah) And New Testaments (fulfillment of Messiah promises in Jesus).
The bottom line for this passage – things from the past that happened as God promised they would are verifiable. Based on that, promises that God made that have not yet been fulfilled, while obviously not verifiable, are something we have faith in / hope for.
1 Corinthians 15:12-19
1Co 15:12 But if it is preached that Christ has been raised from the dead, how can some of you say that there is no resurrection of the dead? 13 If there is no resurrection of the dead, then not even Christ has been raised. 14 And if Christ has not been raised, our preaching is useless and so is your faith. 15 More than that, we are then found to be false witnesses about God, for we have testified about God that he raised Christ from the dead. But he did not raise him if in fact the dead are not raised. 16 For if the dead are not raised, then Christ has not been raised either. 17 And if Christ has not been raised, your faith is futile; you are still in your sins. 18 Then those also who have fallen asleep in Christ are lost. 19 If only for this life we have hope in Christ, we are to be pitied more than all men.
I’m including this passage, not to go through the individual words, but for the essence of what Paul wrote. It’s very complex logic, especially since it argues from a negative position – what if the resurrection didn’t happen? Here’s an excerpt from The Zondervan New Student Bible that does a good job of explaining it –
INSIGHT—1 CORINTHIANS: The Worst Danger of All
Why believe in life after death?
If there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, our preaching is useless and so is your faith. 1 Cor. 15:13-14
Most of the problems raised by the church at Corinth concerned personal behavior. After tackling each of those problems, Paul turned to one last question, a matter of doctrine. Some people in the church were challenging the Christian belief in an afterlife. Death, they said, is the end.
Many people have questioned the afterlife. In Jesus’ day, a Jewish sect called Sadducees denied the resurrection from the dead. Doubters persist today (among them: many Black Muslims, Buddhists, and Marxists and most atheists). But Paul saw the matter of life after death as the most explosive issue in the Corinthian church.
Pitiable Christians
If there’s no future life, he thundered, the entire Christian message would be a lie. He, Paul, would have no reason to continue as a minister; Christ’s death would have merely wasted blood; and Christians would be the most pitiable of all people.
1 Corinthians 15 weaves together the threads of Christian belief about death. It shows how death is finally conquered and becomes, not an end, but a beginning. Cheered by such a triumphant note, the apostle Paul sums up his counsel to the Corinthians with a ringing challenge to “stand firm.”
Life Questions: Which of Paul’s arguments in 1 Corinthians 15 do you find most convincing? How does belief in an afterlife affect you? 22The Student Bible: New International Version; Zondervan Publishing House; Grand Rapids, Michigan; A Division of HarperCollins Publishers
Some people doubt the resurrection today. But even back then, there were those who claimed the resurrection didn’t happen. In addition to the Sadducee’s belief – any of the Jewish leaders would have had reason to not want the specific resurrection of Jesus to be true – since it puts them in a most difficult position related to Old Testament prophecies about Messiah – and their own power if they acknowledge Jesus as Messiah. Also – the Romans wanted to keep the Jews and the new Christians under control. An admitted resurrection would have caused chaos for the Roman government.
Having said that – if proof positive existed, it would have come out, but apparently it did not – since the only thing anyone could say was eye witness accounts. Given those who would claim no such resurrection happened – it becomes a war of words, and who does one believe. Given that, obviously, no eye witnesses for either side walk the face of the earth anymore – it remains a war of words – with a seemingly increasing number of people who refuse to believe in the resurrection.
However, we do have accounts that confirm the point that Paul makes later in this same passage –
1Co 15:29 Now if there is no resurrection, what will those do who are baptized for the dead? If the dead are not raised at all, why are people baptized for them? 30 And as for us, why do we endanger ourselves every hour? 31 I die every day—I mean that, brothers—just as surely as I glory over you in Christ Jesus our Lord. 32 If I fought wild beasts in Ephesus for merely human reasons, what have I gained? If the dead are not raised,
“Let us eat and drink,
for tomorrow we die.” 33 Do not be misled: “Bad company corrupts good character.” 34 Come back to your senses as you ought, and stop sinning; for there are some who are ignorant of God—I say this to your shame.
Indeed – why would Paul and the former disciples (who thought all was lost after Jesus died on the cross) go through what they did unless the resurrection really happened? Add to that, where did the courage and ability to do these things come from if the Holy Spirit wasn’t given as reported in Acts? By no means is this provable – but it’s a very convincing argument.
Paul’s conclusion about “eat, drink, for tomorrow we die” reminds me very much of Ecclesiastes – where eating and drinking are mentioned several times. In many ways, it’s a rather sarcastic book – as was, I believe, Paul’s comment. However, both the ending in Ecclesiastes and Paul’s passage on resurrection are very much something the authors believe and are also good advice for us –
The Conclusion of the Matter
Ecc 12:9 Not only was the Teacher wise, but also he imparted knowledge to the people. He pondered and searched out and set in order many proverbs. 10 The Teacher searched to find just the right words, and what he wrote was upright and true.
Ecc 12:11 The words of the wise are like goads, their collected sayings like firmly embedded nails—given by one Shepherd. 12 Be warned, my son, of anything in addition to them.
Of making many books there is no end, and much study wearies the body.
Ecc 12:13 Now all has been heard;
here is the conclusion of the matter:
Fear God and keep his commandments,
for this is the whole duty of man.
Ecc 12:14 For God will bring every deed into judgment,
including every hidden thing,
whether it is good or evil.
Conclusion
One thing we see throughout all these examples is that we, as Christians, believe what the Bible says. We accept it both as God’s Word and as truth. But – Jewish people accept their scriptures, including what we call the Old Testament, as God’s Word and they also accept it as truth. Muslims believe in the Qur’an as well – and accept it as a revelation from the angel Gabriel and as truth. There are parts of all three books that are identical. There are also parts of all three books that are quite different – and in conflict with each other. Clearly, all three cannot be true, even though believers in all three religions accept them as true.
If there was absolute proof that any of them was 100% correct – there probably wouldn’t be three religions. As it is now, even within each of the three, there are denominations / sects that hold different beliefs – and sometimes even believe the other denominations / sects are apostates who will go to Hell.
My point is this – there’s a difference between absolutely knowing that something’s true – and accepting it as true. And while that difference may seem minor – I think it’s something we need to be aware of when Christians try to fulfill the Great Commission. Starting off with saying “I know …” is the same as saying “You are wrong about …”. I have to think there are better ways. For instance, what if we were to take an approach similar to the one Paul writes about below with food that some considered to be wrong to eat.
The Weak and the Strong
Ro 14:1 Accept him whose faith is weak, without passing judgment on disputable matters. 2 One man’s faith allows him to eat everything, but another man, whose faith is weak, eats only vegetables. 3 The man who eats everything must not look down on him who does not, and the man who does not eat everything must not condemn the man who does, for God has accepted him. 4 Who are you to judge someone else’s servant? To his own master he stands or falls. And he will stand, for the Lord is able to make him stand.
Ro 14:5 One man considers one day more sacred than another; another man considers every day alike. Each one should be fully convinced in his own mind. 6 He who regards one day as special, does so to the Lord. He who eats meat, eats to the Lord, for he gives thanks to God; and he who abstains, does so to the Lord and gives thanks to God. 7 For none of us lives to himself alone and none of us dies to himself alone. 8 If we live, we live to the Lord; and if we die, we die to the Lord. So, whether we live or die, we belong to the Lord.
Ro 14:9 For this very reason, Christ died and returned to life so that he might be the Lord of both the dead and the living. 10 You, then, why do you judge your brother? Or why do you look down on your brother? For we will all stand before God’s judgment seat. 11 It is written:
“ ‘As surely as I live,’ says the Lord,
‘every knee will bow before me;
every tongue will confess to God.’ ” 12 So then, each of us will give an account of himself to God.
Ro 14:13 Therefore let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother’s way. 14 As one who is in the Lord Jesus, I am fully convinced that no food is unclean in itself. But if anyone regards something as unclean, then for him it is unclean. 15 If your brother is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy your brother for whom Christ died. 16 Do not allow what you consider good to be spoken of as evil. 17 For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, 18 because anyone who serves Christ in this way is pleasing to God and approved by men.
Ro 14:19 Let us therefore make every effort to do what leads to peace and to mutual edification. 20 Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. 21 It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall.
Ro 14:22 So whatever you believe about these things keep between yourself and God. Blessed is the man who does not condemn himself by what he approves. 23 But the man who has doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin.
Ro 15:1 We who are strong ought to bear with the failings of the weak and not to please ourselves. 2 Each of us should please his neighbor for his good, to build him up. 3 For even Christ did not please himself but, as it is written: “The insults of those who insult you have fallen on me.” 4 For everything that was written in the past was written to teach us, so that through endurance and the encouragement of the Scriptures we might have hope.
Ro 15:5 May the God who gives endurance and encouragement give you a spirit of unity among yourselves as you follow Christ Jesus, 6 so that with one heart and mouth you may glorify the God and Father of our Lord Jesus Christ.
Ro 15:7 Accept one another, then, just as Christ accepted you, in order to bring praise to God. 8 For I tell you that Christ has become a servant of the Jews on behalf of God’s truth, to confirm the promises made to the patriarchs 9 so that the Gentiles may glorify God for his mercy, as it is written:
“Therefore I will praise you among the Gentiles;
I will sing hymns to your name.” 10 Again, it says,
“Rejoice, O Gentiles, with his people.” 11 And again,
“Praise the Lord, all you Gentiles,
and sing praises to him, all you peoples.” 12 And again, Isaiah says,
“The Root of Jesse will spring up,
one who will arise to rule over the nations;
the Gentiles will hope in him.”
Ro 15:13 May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit.
Question – what if you took all the references to eating, and instead look at this passage as being about the difference between believing and knowing. As we started off with – knowing is generally considered to be about facts – things that are provable, Believing / faith / hope are about things that we accept as true, for various reasons, but cannot prove them and therefore cannot state that they are provable facts, That’s not to say belief / faith / hope, in the Biblical sense, are merely opinions. As we saw, there’s a lot of things to back up our belief / faith / hope – however impossible they may be to prove.
Paul wrote about all the times he faced death to preach the Gospel. Most of us never face anything like that. There will be difficulties – but in this country, at this time, the risk of death is nothing like it is in other parts of the world.
Until recently, I never faced death – for any reason. As Christians, some say they would definitely hang on to their faith in a life or death situation. The best I’d ever say was that I hope I’d hang on to my faith. My recent stay in the hospital going into septic shock was my first experience with possible / likely death. I could have said, “God I’ll do anything to stay alive”. I could have even left God out of it and just said, “I’ll do anything to say alive”, with the possibility of Satan answering – which is effectively denying my faith. But I said, “God, if it’s time for me to go home (die) I’m OK with that. I think I have more to give for you, so if you want me to stay, that’s OK too. Whatever you want, I’m good with it.”
Yeah – I put my life in God’s hands and told Him to do whatever He wanted with it. That’s more than just an opinion. It’s belief / faith / hope which is strong enough to leave my life or death in the hands of the One I believe in. Can I prove that Jesus’ promises will all come true? Not yet. But I believe more than anything that they will.
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Earlier, we look at Abraham as an example of someone who lived by faith. For a further look at faith, I invite you to read about other Old Testament people, whose faith was verified, listed by the author of Hebrews in a section the titles By Faith
Heb 11:1 Now faith is being sure of what we hope for and certain of what we do not see. 2 This is what the ancients were commended for.
Heb 11:3 By faith we understand that the universe was formed at God’s command, so that what is seen was not made out of what was visible.
Heb 11:4 By faith Abel offered God a better sacrifice than Cain did. By faith he was commended as a righteous man, when God spoke well of his offerings. And by faith he still speaks, even though he is dead.
Heb 11:5 By faith Enoch was taken from this life, so that he did not experience death; he could not be found, because God had taken him away. For before he was taken, he was commended as one who pleased God. 6 And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him.
Heb 11:7 By faith Noah, when warned about things not yet seen, in holy fear built an ark to save his family. By his faith he condemned the world and became heir of the righteousness that comes by faith.
Heb 11:8 By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went, even though he did not know where he was going. 9 By faith he made his home in the promised land like a stranger in a foreign country; he lived in tents, as did Isaac and Jacob, who were heirs with him of the same promise. 10 For he was looking forward to the city with foundations, whose architect and builder is God.
Heb 11:11 By faith Abraham, even though he was past age—and Sarah herself was barren—was enabled to become a father because he considered him faithful who had made the promise. 12 And so from this one man, and he as good as dead, came descendants as numerous as the stars in the sky and as countless as the sand on the seashore.
Heb 11:13 All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance. And they admitted that they were aliens and strangers on earth. 14 People who say such things show that they are looking for a country of their own. 15 If they had been thinking of the country they had left, they would have had opportunity to return. 16 Instead, they were longing for a better country—a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared a city for them.
Heb 11:17 By faith Abraham, when God tested him, offered Isaac as a sacrifice. He who had received the promises was about to sacrifice his one and only son, 18 even though God had said to him, “It is through Isaac that your offspring will be reckoned.” 19 Abraham reasoned that God could raise the dead, and figuratively speaking, he did receive Isaac back from death.
Heb 11:20 By faith Isaac blessed Jacob and Esau in regard to their future.
Heb 11:21 By faith Jacob, when he was dying, blessed each of Joseph’s sons, and worshiped as he leaned on the top of his staff.
Heb 11:22 By faith Joseph, when his end was near, spoke about the exodus of the Israelites from Egypt and gave instructions about his bones.
Heb 11:23 By faith Moses’ parents hid him for three months after he was born, because they saw he was no ordinary child, and they were not afraid of the king’s edict.
Heb 11:24 By faith Moses, when he had grown up, refused to be known as the son of Pharaoh’s daughter. 25 He chose to be mistreated along with the people of God rather than to enjoy the pleasures of sin for a short time. 26 He regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt, because he was looking ahead to his reward. 27 By faith he left Egypt, not fearing the king’s anger; he persevered because he saw him who is invisible. 28 By faith he kept the Passover and the sprinkling of blood, so that the destroyer of the firstborn would not touch the firstborn of Israel.
Heb 11:29 By faith the people passed through the Red Sea as on dry land; but when the Egyptians tried to do so, they were drowned.
Heb 11:30 By faith the walls of Jericho fell, after the people had marched around them for seven days.
Heb 11:31 By faith the prostitute Rahab, because she welcomed the spies, was not killed with those who were disobedient.
Heb 11:32 And what more shall I say? I do not have time to tell about Gideon, Barak, Samson, Jephthah, David, Samuel and the prophets, 33 who through faith conquered kingdoms, administered justice, and gained what was promised; who shut the mouths of lions, 34 quenched the fury of the flames, and escaped the edge of the sword; whose weakness was turned to strength; and who became powerful in battle and routed foreign armies. 35 Women received back their dead, raised to life again. Others were tortured and refused to be released, so that they might gain a better resurrection. 36 Some faced jeers and flogging, while still others were chained and put in prison. 37 They were stoned ; they were sawed in two; they were put to death by the sword. They went about in sheepskins and goatskins, destitute, persecuted and mistreated— 38 the world was not worthy of them. They wandered in deserts and mountains, and in caves and holes in the ground.
Heb 11:39 These were all commended for their faith, yet none of them received what had been promised. 40 God had planned something better for us so that only together with us would they be made perfect.
The ending here seems like maybe God just deserted these people – yet none of them received what had been promised.
We need to keep in mind here that the promise the author was talking about is the promised resurrection. Even there, it’s not that they were not going to receive it – just not yet. We see evidence of this meaning from the very next verse –
Heb 12:1 Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us.
The OT heroes would not be great witnesses if God had deserted them. Far from that, the author uses them as examples of why we should be strong in our beliefs.
Footnotes
- 1McAlister, P. K. (1988). Hope. In Baker encyclopedia of the Bible (Vol. 1, p. 996). Grand Rapids, MI: Baker Book House.
- 2Lyon, R. W. (1988). Faith. In Baker encyclopedia of the Bible (Vol. 1, p. 761). Grand Rapids, MI: Baker Book House.
- 3McAlister, P. K. (1988). Hope. In Baker encyclopedia of the Bible (Vol. 1, p. 996). Grand Rapids, MI: Baker Book House.
- 4Elwell, W. A., & Beitzel, B. J. (1988). Belief, Believe. In Baker encyclopedia of the Bible (Vol. 1, p. 276). Grand Rapids, MI: Baker Book House.
- 5Elwell, W. A., & Beitzel, B. J. (1988). Knowledge. In Baker encyclopedia of the Bible (Vol. 2, p. 1292). Grand Rapids, MI: Baker Book House.
- 6Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
- 7Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.
- 8Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
- 9Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
- 10Zondervan Bible Commentary
- 11Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
- 12Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.
- 13Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.
- 14Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
- 15Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
- 16Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.
- 17Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
- 18Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.
- 19Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
- 20Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
- 21Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
- 22The Student Bible: New International Version; Zondervan Publishing House; Grand Rapids, Michigan; A Division of HarperCollins Publishers