Towards, unto, into and in Theos

The word ‘faith’ is predominantly a New Testament word and concept. This English word translates the Greek ‘pistis’ (πιστις). This noun is closely related to the verb ‘to believe’ which in Greek is ‘pisteuo’ (πιστευω). Therefore, at a straightforward level, we can translate the word ‘pistis’ as ‘belief’. There is nothing extra or magical about the word ‘faith’ above and beyond the fact that it is the noun which is associated with the verb ‘to believe’.

So, we may now ask, what is belief? Or, what is it to believe? These questions will have greater significance in future posts when we will consider the idea of ‘believing into’.

The verb ‘to believe’ and the word translated ‘faith’ do occur, albeit sparsely, in the Old Testament. Here, the Hebrew is ‘amen (אמן):

And he believed in Yahweh; and he counted it to him for righteousness. (Genesis 15.6)

In this passage. Yahweh has told him that he is ‘Abram’s shield and reward. Following the word of Yahweh coming unto ‘Abram and reassuring him of a seed proceeding from his own loins, ‘Abram believes. So, belief is an outcome of receiving the instruction of the word. It is the willing acceptance of such instruction and will lead to reciprocal acknowledgement in word and deed.

Belief or concern over a lack of it is in Mosheh’s mind in Exodus 4 after Yahweh has revealed his name to him and sent him to go and speak to the children of Yisra’el to use that revelation of the name to bring the people out of Mitsraym:

And Mosheh answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, Yahweh has not appeared unto thee (Ex.4.1)

Following the performing of three signs in the presence of the people by ‘Aharon, Mosheh’s brother (acting as Mosheh’s representative – see v.16), the people do accept his speech:

And the people believed: and when they heard that Yahweh had visited the children of Yisra’el, and that he had looked upon their affliction, then they bowed their heads and worshipped. (Ex.4.31)

So, here, in the context of the revelation of Yahweh’s name and of ‘Aharon being the manifestation of Mosheh’s revelation, the acceptance of the word of Yahweh, authorised by sign is described as ‘belief’.

The homographic ‘amen (אמן) is used, untranslated, as a form of acceptance and agreement repeatedly in the Old Testament. On a number of occasions this response is done by a congregation:

Blessed be Yahweh ‘elohym of Yisra’el from the ‘olam and unto (or during) the ‘olam. And all the people said, Amen, and praised Yahweh. (1 Chronicles 16.36)

This is the conclusion of a psalm Dawid uttered upon the occasion of the bringing of the ark up to Yerushalym and being placed in a tent he had pitched for it. Figuratively anticipating the arrival of the temporary dwelling of Yahweh in man into a more permanent dwelling place in that place where he has chosen to set his name, this event is coupled with the enunciation of belief by those there, witnessing and participating in this event.

Of course, belief in the New Testament also accompanies the witnessing of the dwelling of Theos in man in the Lord Iesous:

When Iesous heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great belief no, not in Israel. (Loukas 7.9)

This is Iesous’ approbation of the roman centurion who had asked, via intermediaries, for Iesous to come and heal his servant. Also, by intermediaries, when he knows he is coming he sends word that Iesous should not come under his roof but speak the word only and his servant will be healed. He acknowledges that he is like Iesous in that he is able also to send word and command his subordinates being also a man subject to higher authority. In this, he is confessing that he knows that Iesous is subject to the father and heals by his word. This confession is a statement of belief by this man greater than anything Iesous has witnessed among Israel.

As well as being related to the verb ‘to believe’ (πιστευω) the noun ‘belief’ (πιστις) seems to be related to a verb translated predominantly ‘persuade’ – peitho (πειθω):

And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of Theos. (Acts 19.8)

In language reminiscent of the work of Philippos in Acts 8, we see Paulos, in Ephesus, teaching people about the way. The response to this persuasion is entirely down to the recipients of that teaching. It can be belief but in this case it is not:

But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus. (Acts 19.9)

So, persuasion leads to choice. The choice being to accept, obey, reciprocate, that is to believe, or its antitheses – refusal to accept and thus not to believe.

Iesous says unto him, Thomas, because thou has seen me, thou has believed: blessed are they that have not seen, and yet have believed. (Ioh.20.29)

There are many occurrences of the word ‘to believe’ (pisteuo) but here is an example that shows the basis for belief. It is not sight but rather to hear the word. Thomas, initially doubting that Iesous was risen, sees him face to face and confesses that he is his Lord and Theos, that is that he has appeared as the manifestation of Yahweh and of ‘el, glorified in resurrection. Of course, as Iesous is pointing out, blessing is upon those that have believed without seeing, that is they have heard the word and ‘seen’ the representation of Theos in him and the hope of following him.

So, belief is a response to teaching, teaching that leads to an understanding of manifestation and a participation in it. It is the kerubic response to mediation of the word.

Then they that gladly received his word were baptised: and the same day there were added unto them about three thousand souls. And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers…And all that believed were together (upon the same), and had all things common; (Acts 2.41,42,44)

I have picked Acts 2 to show that those who received the word and were baptised, joining themselves to Theos, then continued in listening to the apostles teaching and shared all things. They were in a state of receptive obedience that was continual and led to sharing of possessions, a work depicting their shared beliefs. The commonality of their possessions is from the same word as ‘fellowship’. They had common possessions because they had a common mind (communion). That common mind was theirs because they all assented to the teaching of the apostles. Belief can only be the one belief (Ephesians 4) if we are united in following the same teaching. In such a case the beliefs of believers will be in common with the beliefs of other believers because they all are from the same source.