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.  ¹⁾McAlister, 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.  ²⁾Lyon, 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.  ³⁾McAlister, 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.  ⁴⁾Elwell, 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.  ⁵⁾Elwell, 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.

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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 –

1. NIV (1984) – New International Version 1984 
2. NIV (2011) – New International Version 2011 
3. NASB – New American Standard Bible 1995 update
4. ESV – English Standard Version 2001
5. KJV – King James Version 2009 based on the 1900 Authorized Version
6. 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.  ⁶⁾Strong, 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+)  ⁷⁾Swanson, 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.  ⁸⁾Strong, 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.  ⁹⁾Strong, 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, 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