Now Faith Is

Now Faith Is.  “Fools rush in where angels fear to tread” sank the barb by Alexander Pope (An Essay on Criticism, 1711) that shamed over-confident critics who bullied young writers though they themselves had not published anything. The same danger exists when offering commentary on faith if, while attesting self-expertise in faith, I functionally discourage another’s faith. The far safer and wiser course defers to The Faith to make comments on faith.

“The faith that was once for all delivered to the saints” (Jude 3), unsurprisingly, says a lot about faith, comprising the distinguishing characteristic of Christianity. The same Greek word (pistis) sometimes translated as belief, faith has over 200 occurrences in the New Testament as a noun (faith), over 200 as a verb (to believe/have faith), and over 60 as an adjective (faithful). Faith is a huge subject. To give faith its proper attention would take centuries, but the Bible itself offers roughly three aspects of faith, equally true and truly equal in the exaltation of Jesus Christ as the epicenter of all faith: (1) covenant loyalty, (2) Christological understanding, and (3) hopeful expectation of the future.

This triple-tiered view of faith helps us see its generous overlaps and appreciate its exquisite texture. James emphasizes faith’s covenant loyalty, Paul emphasizes faith’s Christological understanding, and Hebrews emphasizes faith’s hopeful expectation of the future. Thus, the first verse of Hebrews’ Chapter of Faith leans toward the hopeful expectation of the future in its characterization of faith. “Now faith is the assurance of things hoped for, the conviction of things not seen” (Heb. 11:1). It is not a technical, exhaustive definition of faith, per se, but a functional explanation for a particular situation in the historical, mid-first century, Jerusalem church (60-69 ad). Faith is the way, the only way, that we can functionally relate to God’s invisible order. “Physical eyesight produces a conviction or evidence about visible things; faith is the organ which enables people to ‘see’ the invisible order” (F. F. Bruce). This unique aspect of faith is trust in things unseen, especially when spiritual pressure is applied. 

Since

Since.  Any American child in the 70s and 80s knew School House Rock, the animated educational shorts, put to music, about various grammar rules, how a bill becomes a law, the Shot Heard ‘Round the World, and the magic number three. Some adults in that demographic still remember the songs, decades later. For instance, can you sing with the train engineer, “Conjunction junction, what’s your function?” as he joined various trains of verbal thought with connector words like for, but, since, and therefore. Conjunctions continue to rock!

In the Scriptures, there are few conjunctions more prominent than in Hebrews chapter 10. Because Jesus is the perfect sacrifice for sin (vv. 1-18), a personal response is warranted: “Therefore, brothers” (vs. 19a). Conjunction junction, what’s your function? The function of the therefore is to engage the engine (vv. 19b-25). Revving the train’s engine in neutral, for example, on a fact — “For by a single offering he has perfected for all time those who are being sanctified” (vs. 14) — is insufficient to move forward if the drive shaft remains unengaged. The conjunction therefore makes the connection; the locomotive drops into first gear. The repetition of since (vv. 19, 21) moves up through the gears: second and third. “Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God” (Heb. 10:19-21). The three following commands (vv. 22-25) propel the train into serious speed: “let us draw near” (vs. 22), “let us hold fast” (vs. 23), and “let us consider how” (vs. 24). Faith is meant to be mobile.

Each junction has its appropriate conjunction. Notice how the flow grinds to a halt if conditionals (e.g., if, perhaps, maybe) had been used instead of conjunctions. Christianity might look something like this: perhaps, brothers, if we have confidence to enter … and if we have a great priest over the house of God, then let us draw near/hold fast/consider how …. Do you see how important the proper transition is? Since is certain. If is iffy. Since says, “Done!” If shrugs, “Maybe?” In the text, thankfully, we have a string of therefore-since-since instead of a series of perhaps-if-then. We can stand on a since, whereas we might slip on an if. With an if, our behavior determines our acceptance. With a since, our acceptance through Christ determines our behavior in Christ. Thanks be to God through Christ for the conjunction since!

Remember Those Who Are Mistreated

Remember Those Who Are Mistreated.  As sophisticated as we think we are in global society, we are equally, simultaneously, inescapably brutal. If the optics generated on our screens are true indicators of reality, then we seem to show more compassion for distressed animals than for distressed people. Collectively speaking, we typically get the treatment of others horribly wrong when we ourselves become the judge, jury, and executioner of our own twisted moral codes. Antisemitism, class warfare, bigotry, and political attacks aside, which are all indefensible and abhorrent to the biblical worldwide, Christian persecution specifically is on the uptick globally, especially steep in Nigeria in 2025. In northern Nigeria nothing seems to slow down ISIS-aligned terror cells from brutally abducting, killing, and mistreating anyone they suspect as non-compliant to their own interpretation of their own version of Sharia law. 

Although Nigeria justifiably grabbed the most headline news in 2025, the World Watch List compiled by Open Doors, a global ministry dedicated to serving persecuted Christians, lists Nigeria as the seventh worst nation in terms of Christian persecution. The Worst Fifteen are: 1). North Korea, 2). Somalia, 3). Yemen, 4). Libya, 5). Sudan, 6). Eritrea, 7). Nigeria, 8). Pakistan, 9). Iran, 10). Afghanistan, 11). India, 12). Saudi Arabia, 13). Myanmar, 14). Mali, and 15). China.

All in all, 2025 was a particularly bloody year. Murdered in 2025 were 4476 people, for no other reason than their public faith in Christ. Churches and personal property of church members burned or confiscated in 2025 were 7679, for no other reason than their open association with the gospel of Christ. Imprisoned in 2025 were 4744 people, for no other reason than their Christian witness. The statistical aggregate is appalling: one in seven Christians worldwide are persecuted, one in five Christians in Africa are persecuted, two in five Christians in Asia are persecuted.

The church in Jerusalem suffered terrible persecution in the First Century, yet they banded together. “But recall the former days when, after you were enlightened, you endured a hard struggle with sufferings, sometimes being publicly exposed to reproach and affliction, and sometimes being partners with those so treated. For you had compassion on those in prison, and you joyfully accepted the plundering of your property, since you knew that you yourselves had a better possession and an abiding one” (Heb. 10:32-34). Against that backdrop, the entire church is commanded to remember the prisoner (e.g., the ones imprisoned because of their Christian faith, not because of wrongdoing [1 Pet. 2:20; 4:15]), empathizing with their plight, identifying with the mistreated, and understanding the theological ramifications that if persecution touches one Christian, then the entire church is impacted. “Remember those who are in prison, as though in prison with them, and those who are mistreated, since you also are in the body” (Heb. 13:3).

The Spirit as Teacher

“The Spirit as Teacher” (Valley of Vision, Arthur Bennett, ed., 1975).

 

O God the Holy Spirit,

That which I know not, teach thou me,

Keep me a humble disciple in the school of Christ,

learning daily there what I am in myself,

a fallen sinful creature,

justly deserving everlasting destruction;

O let me never lose sight of my need of a Saviour,

or forget that apart from him I am nothing,

and can do nothing.

Open my understanding to know the Holy Scriptures;

Reveal to my soul the counsels and works of the blessed Trinity;

Instill into my dark mind the saving knowledge of Jesus;

Make me acquainted with his covenant undertakings

and his perfect fulfilment of them,

that by resting on his finished work

I may find the Father’s love in the Son,

his Father, my Father,

and may be brought through thy influence

to have fellowship with the Three in One.

O lead me into all truth, thou Spirit of wisdom and revelation,

that I may know the things that belong unto my peace,

and through thee be made anew.

Make practical upon my heart the Father’s love

as thou hast revealed it in the Scriptures;

Apply to my soul the blood of Christ, effectually, continually,

and help me to believe, with conscience comforted,

that it cleanseth from all sin;

Lead me from faith to faith,

that I may at all times have freedom to come to a reconciled Father,

and may be able to maintain peace with him

against doubts, fears, corruptions, temptations.

Thy office is to teach me to draw near to Christ with a pure heart,

steadfastly persuaded of his love,

in the full assurance of faith.

Let me never falter in this way.

Glory to God in the Highest

Glory to God in the Highest.  It is surprising that the first mention of singing in the Old Testament was not in the Garden of Eden, or at the end of the flood, or with the birth of Isaac, but when Moses sang his song of deliverance, dry, on the east shore of the Red Sea. It is very surprising that the first mention of singing in the New Testament was not at the birth of Jesus, or by the angels, or with the shepherds, but when Paul and Silas sang hymns at midnight in the Philippian jail. To be fair, the first biblical reference to song does not imply the invention or the commencement of singing but rather its emphasis. Probably a lot of singing occurred among biblical characters, but the Scriptures highlight their words over their melodies. “And suddenly there was with the angel a multitude of the heavenly host praising God and saying, ‘Glory to God in the highest, and on earth peace among those with whom he is pleased!’” (Luke 2:13-14).

On that note, have you recently noticed the words of our songs? More than the melodies, drum lines, guitar riffs, and creative transitions between verses, what are the words? In our Christmas hymns, for instance, we sing some truly epic words, many of which quote or paraphrase Bible verses! Even walking along Aisle 18 at Walgreens® we often hear the house music in December amplifying songs that the historic church has written about and for Jesus. Take another listen to the words that fill our Christmas carols before December slips away.

O come, O come Emmanuel / And ransom captive Israel / That mourns in lonely exile here / Until the Son of God appear.

Hark the herald angels sing / Glory to the newborn King / Peace on earth and mercy mild / God and sinners reconciled.

O come let us adore Him / Christ the Lord.

Fall on your knees / O hear the angel voices.

No ear may hear His coming / But in the world of sin / Where meek souls will receive Him still / The dear Christ enters in.

Silent night, holy night / Son of God, love’s pure light.

Nails, spear shall pierce Him through / The cross be borne for me for you / Hail, hail the Word made flesh / The Babe, the Son of Mary.

Joy to the world, the Lord is come / Let earth receive her King / Let every heart, prepare Him room / And heaven and nature sing.

Our God Is With Us

Our God Is With Us.  A name is more than a name when it becomes a title and an anthem of trust. Before the angel reassured Joseph that the miracle baby conceived in Mary’s womb would be known by the title, “Immanuel, which means God with us” (Matt. 1:23), Immanuel was a baby’s name given by God as a sign to King Ahaz, 700 years before Jesus.

Ahaz was riddled with disbelief, perhaps because his kingdom was constantly at war on several fronts. God promised Ahaz, “Before the boy [Immanuel] knows how to refuse the evil and choose the good, the land whose two kings you dread will be deserted” (Isa. 7:16).  But Ahaz, a chronic sceptic, trusted no one. Therefore, to sure up Ahaz’s faith, God offered Ahaz a rare opportunity—the very thing that Jesus would later rebuke the Pharisees about in the New Testament—“Ask a sign of the Lord your God; let it be deep as Sheol or high as heaven (Isa. 7:11). But Ahaz did not want to be sure by faith, he wanted to be safe by politics. So, God himself gave a sign, which overshot Ahaz. “Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel” (Isa. 7:14).

By advancing the narrative of Ahaz one short chapter in Isaiah, the reader can see the Bible’s only other two appearances of Immanuel. “Behold, the Lord is bringing up against them the waters of the River, mighty and many, the king of Assyria and all his glory. And it will rise over all its channels and go over all its banks, and it will sweep on into Judah, it will overflow and pass on, reaching even to the neck, and its outspread wings will fill the breadth of your land, O Immanuel" (Isa. 8:7-8). Immanuel here is more than a boy’s name directly mentioned in the previous chapter (Isa. 7:14), but the royal ruler over the combined nations of Israel and Judah. We know this ruler’s common name as Jesus, one of his titles is Immanuel.

Finally, the arc of Immanuel completes in verses 9 and 10. The Assyrian invasion will happen, but the greater battle is faith in God’s eternal promises. “Be broken, you peoples, and be shattered; give ear, all you far countries; strap on your armor and be shattered; strap on your armor and be shattered. Take counsel together, but it will come to nothing; speak a word, but it will not stand, for God is with us” (Isa. 8:9-10). Assyria’s worst “will not stand” because “God is with us,” which is immanuel in Hebrew. Immanuel is our anthem of trust in the face of evil.

The Dragon Became Furious

The Dragon Became Furious.  Christmastime may be holy, but it was neither silent, calm, nor bright. Peace-making is not a peaceful campaign. The Prince of Peace arrived wearing a sword, so to speak. Herod shook with fury at the wise men for outsmarting him. “Go and search diligently for the child, and when you have found him, bring me word, that I too may come and worship him” (Matt. 2:8). “But being warned in a dream not to return to Herod, they departed to their own country by another way” (Matt. 2:12). “Then Herod, when he saw that he had been tricked by the wise men, became furious” (Matt. 2:16).

It doesn’t take much digging to locate Revelation 12 as the only other time became furious was used in the Bible. Interestingly, both Revelation 12 and Matthew 2 orbit the Virgin Birth. “Then the dragon became furious with the woman and went off to make war on the rest of her offspring, on those who keep the commandments and hold to the testimony of Jesus” (Rev. 12:17). Contrasting to the only other, symbolic woman in the book of Revelation, who is named, “Babylon the great, mother of prostitutes and of earth’s abominations … drunk with the blood of the saints” (Rev. 17:5-6), the first woman, who is “clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars … pregnant and was crying out in birth pangs and the agony of giving birth” (Rev. 12:1-2), is symbolic for the faithful remnant of Israel who birthed and nurtured Jesus the Messiah. “She gave birth to a male child, one who is to rule all the nations with a rod of iron” (Rev. 12:5). Nothing awakens evil like the arrival of good.

The murder of “all the male children in Bethlehem and in all that region who were two years old or under, according to the time that [Herod] had ascertained from the wise men” (Matt. 2:16) was despicable, cowardly. Silent night, holy night for the holy family became violent night, bloody night for the unnumbered, other families of baby boys. In an eerie turn that never makes it into our Christmas cards or carols, so many of the nurseries in and around Bethlehem that should have been filled with many happy noises that only babies can make were dreadfully silent. Christ’s birth is forever tinged with the iron-taste of blood and death.