Chapter 6.19

Faith & Reason in the OT

Biblical Faith is Always Rational

Overall Objective

To demonstrate the OT evidence that God-pleasing faith is based on objective evidence that can be evaluated and appreciated by our God-given reason.

Table of Topics

A) Noah’s Faith: Rational & based on a relationship

B) Abraham’s Faith: Rational & based on evidence

C) Moses’ & Rahab’s Faith: God ensured enough evidence for their faith

D) David’s Faith: God ensures that evidence keeps pace with our tests-1 Cor 10:13

E) Gideon’s Faith: God is glad to provide the evidence we need for our faith

F) Testing vs. Trusting God

Extras & Endnotes

Primary Points

• The “Hall of Fame of Faith” in Hebrews 11 is full of people who made logical decisions of faith and there is no evidence in the OT for the idea of a “leap of faith” that has no basis in reason.
• Noah had a relationship with God before he was told to build the ark, and that relationship made following God’s commands very reasonable.
• God always preceded demands for faith from Abraham with 1) clear revelation of God’s promise, 2) convincing evidence that God was making the promise, and 3) evidence of God’s desire & ability to fulfill the promise.
• God does not expect our faith in Him to exceed the evidence He has provided. This is how He has created us. However, God is not willing to provide an unlimited amount of evidence for what He expects us to believe.
• David’s faith had grown in the experiences of killing a lion and a bear such that he had the faith and objective evidence to face Goliath.
• Many illegitimately criticize Gideon for asking for evidence before trusting God. Yet, he is listed in the “Hall of Fame of Faith” in Hebrews 11.
• Gideon’s situation does not apply to the way we are to make decisions in our life, unless an angel has appeared to us and told us to kill a bunch of people and endanger our lives and the lives of a multitude of others.
• God knows the level of empowering faith we have, and He filters our life such that no circumstance is allowed to test us beyond the faith we have. This is because we would automatically sin if this was not so.

A) Noah’s Faith: Rational & based on a relationship

The eleventh chapter of Hebrews is well known for its “Hall of Fame” of faith. Yet even here, the fideists and mystics will find no support for their faith of mere feelings without evidence. After giving some general statements concerning faith, the writer begins to illustrate the meaning of biblical faith with OT characters. We read:

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. 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. (vs. 8-9)

It is descriptions such as these from which people mistakenly derive the term, a “leap of faith.” However, several things need to be noticed. First, it is clear that somehow, both Noah and Abraham knew that the one true God had spoken to them. When we are told, for example, “Noah found favor in the eyes of the LORD” and that “he walked with God” (Gen 6:8-9), it is obvious that the man had a personal relationship with God that was a result of God revealing Himself personally to Noah. It was not a voice out of thin air that Noah obeyed, but the voice of the God he knew. Likewise, in Acts, Stephen explains that in Abraham’s first encounter with God, “The God of glory appeared to our father Abraham while he was still in Mesopotamia” (Acts 7:2). Abraham’s faith was, therefore, in a God that he had seen.

Secondly, when the author of Hebrews notes, for example, that Noah responded to what he knew God had said with “holy fear,” we need not assume that he did so without reason. On the contrary, it is obvious that God had somehow demonstrated previously that He was a God that needed to be feared, or else Noah would not have feared Him.

Likewise, we would suggest that Abraham had evidence as well that God was trustworthy, when he obeyed the command to “Leave your country, your people and your father’s household and go to the land I will show you” (Gen 12:1). Abraham knew, based on objective evidence and experience, that he was following a God who was worthy of his obedience and trust. Our point here is that while there may not be direct evidence to support something God has said, both Noah and Abraham had sufficient reason and evidence to believe that whatever God said or promised was true.

Even miracle faith is based on evidence for the trustworthiness of the source of a promise (God), even though the fulfillment of the promise itself (a miracle) is beyond our normal experience and evidence. For example, we would suggest that Noah’s faith in the flood would constitute a miracle faith because he had no direct experience or evidence that something like that could happen as its occurrence would be against the laws of nature he currently observed. This is based on the suggestion by many that at this point the world had never even experienced rain, let alone enough to flood the Earth sufficiently to extinguish all land-dwelling life. However, while Noah may have had no direct evidence for this particular event, God had proven to him in the past that He was powerful enough to make it rain, and holy enough not to lie about it. To have rejected God’s warning would have been to foolishly ignore everything Noah knew about God, but his belief in God’s word demonstrates a reasonable faith based on past evidence, which is the only way humans will, or can have certainty about anything, including promises of miracles.

The above would be our answer to rationalists who claim that only direct, personally experienced evidence is sufficient to authenticate a truth claim. Such a view would, for example, deny the existence of Heaven or Hell because we have no direct knowledge or objective, observable evidence for them. While this is true, it does not mean that we have no sufficient evidence for things we cannot touch or see. God has created both humans and the Universe such that indirect evidence, or the trusted testimony of others provides sufficient reason for faith.

In the case of our belief in Heaven and Hell, it is the abundant, objective, direct, historical, scientific, and experiential evidence for the divine revelation and authority of Scripture that provides sufficient indirect evidence and testimony to the existence of such things. Our indirect evidence in the trustworthiness of Scripture is sufficient to believe its promises of eternal bliss or torture, even in the absence of direct evidence for these claims.

All of this is to say again that all faith and belief is based on evidence, but to note that, while being sufficient, comes to us in a more indirect way. To deny the sufficiency of such evidence is to deny the value of all historical and most scientific data, and the source through which we know most of what we believe. ^[1]

B) Abraham’s Faith: Rational & based on evidence

Our point is illustrated well when the writer of Hebrews continues: “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” (11:11). While Abraham had no direct evidence that the miracle God promised was possible, He did have sufficient evidence of God’s power and trustworthiness to fulfill such a promise.

It is common to hear something like “faith is based on the fact that God said it, and if He said it, that is enough.” That is too simple. It is not enough that God said it. First, it must be proven to us that God said it, and secondly, God knows He must demonstrate His trustworthiness before we are able to sincerely trust Him. We can only know the authority, ability, and character of someone, by the evidence they provide for these things, even when that someone is God.

Accordingly, the Psalmist writes, “Those who know Your name [character] will trust in You, for You, LORD, have never forsaken those who seek You” (Ps 9:10). Not even God expects us to trust Him unless we know His character from experience. However, this is often missed in contemporary Christian thought.

For example, the rightly respected John Frame, Professor of Theology at Westminster writes:

Abraham believed God’s promise even though the empirical evidence available to him seemed to point the other way (Rom. 4:18-22), and he was right to do so. . . . So Christian faith must be something more than a belief we are rational in holding. ^[2]

Likewise, well-known Bible teacher John MacArthur suggests that Abraham’s faith in this promise is especially praiseworthy because, “Abraham had witnessed no miracle of God,” and therefore, such trust was not based on any evidence. ^[3]

What seems to be often missed here is that Abraham actually had good reasons to “consider Him faithful Who had made the promise” (Heb 11:11). Going back to the Genesis account, we will notice that the promise is made in chapter 15 (cf. v. 4). However, previously, chapter 14 contains a story in which, contrary to Dr. MacArthur, Abraham certainly had witnessed a miracle of God. Here, Abraham, and only “318 trained men born in his household” (v. 14) ^[4] were supernaturally enabled to rout and defeat an allied army of four very powerful kings (cf. vs. 4-7, 9, 15, 17). In addition, Abraham miraculously “recovered all the goods and brought back his relative Lot and his possessions, together with the women and the other people” (v. 16) that had been taken by these kings. It was this experience and evidence of God’s power and faithfulness that enabled Abraham to believe God when He later promised Abraham that he would bear a son in his old age.

The writer of Hebrews continues to demonstrate the importance of evidence to Abraham’s faith when he writes:

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, even though God had said to him, “It is through Isaac that your offspring will be reckoned.” Abraham reasoned [logisamenos] that God could raise the dead. (Heb 11:17-19)

It was not because of a whim or a feeling that Abraham agreed “to sacrifice his one and only son,” but rather it was a very rational decision based on evidence. On what evidence did Abraham reason that God could raise the dead”? The miraculous birth of Isaac in the first place, of course! God had proven to Abraham many years before that He is the Author of life. To have responded to this test in any other way would have been foolish, and Abraham’s faith was, in fact, quite reasonable based on his previous experiences with God.

Therefore, the following commentary by the rightly respected OT scholar Bruce Waltke, Professor of OT at many of the best American seminaries, is typical but would not seem biblical, and in fact, is a potentially dangerous devaluation of reason. Regarding the relationship between faith and reason Dr. Waltke writes:

Abraham must have considered the lack of logic in God’s order. His heart did not want to sacrifice his own son whom he loved dearly. And had he sought counsel, his friends probably would have told him not to go ahead with it. God’s command made no sense at all, but it came directly to Abraham, so he obeyed it and was blessed because of it. Logic and human reason cannot be the sole sources of guidance for Christians. We are spiritual beings, not merely intellectual. God speaks to our hearts sometimes in direct opposition to our reason. . . .

Unbelievers make sound judgment their first priority in making decisions; believers rely on God’s Word. Obedience takes precedence over logic. . . .

We must learn to listen to God as the Spirit speaks to us through His Word. The framework of faith, it bears repeating, is not always humanly rational. We have to listen to God when He tells us to do something that, at first blush, sounds sort of crazy. Abraham listened when God called Him to sacrifice his son. Joshua listened when the Lord called him to march his army around the city walls of Jericho blowing trumpets and shouting. Gideon, in spite of his cowardice, finally listened when God told him to go into battle against a vast army with only 300 men. As the people of God have allowed the Holy Spirit to speak to them, we recognize that God’s guidance may not always seem rational. ^[5]

If Dr. Waltke is suggesting that some of God’s commands would never be produced by our reason, then this is true. God is infinitely more creative than we are. But all of God’s commands should be accepted by our reason, because God will always give sufficient reasons for doing so. This would seem to make much of what Dr. Waltke suggests to be misleading. God always expects us to live by our reason, even if it may be reasoning from His word and character.

This is the case even with miracle faith. If we know God says He is going to do something, no matter how improbable or amazing it might be, then it would be very reasonable to expect it to happen, and in fact, be foolish to think otherwise.

A careful study of Abraham’s faith reveals that God always preceded any demand for faith with 1) a clear revelation of God’s promise, 2) convincing evidence that it was God, the Creator making the promise, and 3) sufficient evidence of God’s trustworthiness and ability to fulfill the promise. God does not expect our faith in Him to exceed the evidence He has provided. As God expects us to take greater steps of faith, He will provide greater evidence of His character, so that we are enabled to grow in faith. All of this is, again, because God knows faith grows and happens in the “head,” not the “heart,” and if our reason is not convinced by sufficient evidence, then we are foolish to follow.

Finally, concerning Abraham, we will note that he specifically asked for an authenticating sign in order to believe God’s promise that He would give him the Promised Land (cf. Gen 15:7). Abraham asks, “O Sovereign LORD, how can I know that I will gain possession of it?” (Gen 15:8). God then grants a vision intended to provide the evidence that Abraham wants and needs (cf. Gen 15:9-21). Those who claim that a request for authenticating signs is the antithesis of biblical faith need to remember that the person whom Scripture holds up as the ultimate example of faith, did this very thing.

C) Moses’ & Rahab’s Faith: God ensured enough evidence for their faith

The list of reasonable, logical, decisions of faith continues in Hebrews 11. We read, “By faith Moses’ parents hid him for three months after he was born, because they saw he was no ordinary child” (Heb 11:23). We are not told how the parents knew Moses was special. In fact, the Genesis text portrays the decision as one any loving parents would make in the same circumstances. However, even here, when the author of Hebrews wishes to interpret it as an act of faith, he makes sure to tell us they “saw” something, and therefore had reasons for their decision of faith.

Of Moses himself it is said, “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 11:28). Obviously, after witnessing several supernatural and devastating plagues at the command of God, Moses had every good reason to keep the Passover “by faith.” In fact, it would have been mental insanity (such as Pharaoh suffered from), that would have kept Moses from keeping “the Passover.”

God knows that evidence is essential to any faith in Him and therefore we read the following exchange between Moses and the Lord:

Moses answered, “What if they do not believe me or listen to me and say, ‘The LORD did not appear to you’?” Then the LORD said to him, “What is that in your hand?” “A staff,” he replied. The LORD said, “Throw it on the ground.” Moses threw it on the ground and it became a snake, and he ran from it. Then the LORD said to him, “Reach out your hand and take it by the tail.” So Moses reached out and took hold of the snake and it turned back into a staff in his hand. “This,” said the LORD, “is so that they may believe that the LORD, the God of their fathers–the God of Abraham, the God of Isaac and the God of Jacob–has appeared to you.” (Exod 4:1-5)

Not only did God not expect Moses to believe Him without evidence, but God did not expect the Israelites to believe Moses without evidence either, and God was eager to grant it. ^{Heb 11:31} By faith the prostitute Rahab, because she welcomed the spies

Likewise, we read of Rahab, “By faith . . . Rahab . . . welcomed the [enemy] spies” (Heb 11:31). However, the account in Joshua makes it clear that the God of the Jews had clearly demonstrated His superiority over all other gods and His unwavering commitment to the nation of Israel and opposition to anyone who opposed them or Him. Accordingly, we read:

Before the spies lay down for the night, she went up on the roof and said to them, “I know that the LORD has given this land to you and that a great fear of you has fallen on us, so that all who live in this country are melting in fear because of you. We have heard how the LORD dried up the water of the Red Sea for you when you came out of Egypt, and what you did to Sihon and Og, the two kings of the Amorites east of the Jordan, whom you completely destroyed. When we heard of it, our hearts melted and everyone’s courage failed because of you, for the LORD your God is God in Heaven above and on the Earth below.  (Josh 2:8-11)

Rahab obviously had abundant evidence and good reason for her faith, and it again would have been foolish for her not to do what she did.

D) David’s Faith: God ensures that evidence keeps pace with our tests-1 Cor 10:13

We are not surprised to find David in this “Hall of Fame” of faith in Hebrews 11 (cf. v. 32). We think here especially of the faith of David who told King Saul concerning the challenge and threats of Goliath: “Let no one lose heart on account of this Philistine; your servant will go and fight him” (1 Sam 17:32). Then, in response to Saul’s statement, “You are not able,” David related the God-given evidence that he was basing such confidence on:

Your servant has been keeping his father’s sheep. When a lion or a bear came and carried off a sheep from the flock, I went after it, struck it and rescued the sheep from its mouth. When it turned on me, I seized it by its hair, struck it and killed it. Your servant has killed both the lion and the bear; this uncircumcised Philistine will be like one of them, because he has defied the armies of the living God. The LORD who delivered me from the paw of the lion and the paw of the bear will deliver me from the hand of this Philistine. (1 Sam 17:34-7)

When David had successfully killed a bear and a lion, it encouraged him to have faith that he could kill a Goliath. We should notice that God did not bring a Goliath into David’s life before the lion and the bear. No doubt, even before these animals, God had grown David’s faith from other even less challenging circumstances as well. Like Abraham, God trained David’s faith one step at a time, not giving him a test for which he did not have the evidence for.

This is the amazing promise we have from the Apostle Paul: “God is faithful, and He will not let you be tested [peirasthēmai] beyond your ability” (1 Cor 10:13 ^[6]). God knows the level of empowering faith that we possess, and He sovereignly filters everything in our life such that no circumstance is allowed to test us beyond the faith we have. This is because, “without faith it is impossible to please God” (Heb 11:6) and “everything that does not come from faith is sin” (Rom 14:23). God will never allow us to be in a situation in which we have to sin, and a circumstance that would go beyond the level of trust we have in Him would have this result. Accordingly, we can trust that whatever God allows into our life, He knows we have the empowering faith to handle it in a way that would please Him, if we choose to do so.

Likewise, we can be certain that whatever test of faith God allows in our life, He has faithfully prepared us for it as well. As we, “live up to what [including the faith] we have already attained” (Phil 3:16), and apply it in our present circumstances, God will bless such faith and provide us with even more evidence that we can trust Him in other, even more difficult circumstances.

E) Gideon’s Faith: God is glad to provide the evidence we need for our faith

Finally, we will note the presence of Gideon in this “Hall of Fame” of faith in Hebrews 11. Considering the way in which many people define biblical, God-pleasing faith, they would have denied Gideon a place on such a list. In fact, many would accuse him of being weak in faith, even though the Scriptures give no hint that God viewed him in this way. Gideon is, of course, famous for asking for evidence before trusting God. Accordingly, many criticize him for doing so.

For example, the usually very helpful OT scholars Keil and Delitzsch write: “Gideon’s prayer for a sign did not arise from want [lack] of faith in the divine assurance of a victory.” ^[7] On the contrary, it would clearly seem it did. Likewise, Herbert Wolf, in his entry to the popular Expositor’s Bible Commentary, seems to especially misinterpret this text and draws some unfortunate conclusions in the process. He writes concerning Gideon:

His request resembles the behavior of Abraham’s servant, who also made rather presumptuous demands of the Lord to be sure of the will of God (Gen 24:12-14) [There is no reason for this interpretation] . . . When Gideon made the second request, he knew the Lord would be unhappy with his weak faith . . . Gideon’s method was to make purely arbitrary demands of God . . . Such an approach can hardly be recommended for Christians today. ^[8]

Like others, Wolf seems to ignore the fact that Gideon is held up as an example of God-pleasing faith in the NT (cf. Heb 11:32).

Finally, we quote the popular Southern Baptist authors Henry and Richard Blackaby who write:

Was his [Gideon’s] request [for a sign] an act of faith? Certainly not. Gideon knew exactly what God wanted him to do. He did not set out the fleece to clarify God’s will. God’s will was undoubtedly more clear than Gideon wanted it to be. Perhaps Gideon was looking for an out from having to obey what he had been told. ^[9]

Again, there is an illegitimate disparagement of Gideon’s requests for signs, and a critique of the faith of a man that Scripture praises for that very thing. Another look at this man’s life will demonstrate the misunderstanding reflected here and the importance of God-given evidence for any human faith.

When God first speaks to Gideon, he replies, “If now I have found favor in Your eyes, give me a sign that it is really You talking to me” (Judg 6:17). There is absolutely nothing wrong with such a request, as “satan himself masquerades as an angel of light” (2 Cor 11:14). God was glad to authenticate his messenger by instantly consuming Gideon’s sacrifice in fire (cf. v. 21).

Then, as is well known, Gideon asked for proof that God would, “save Israel by [Gideon’s] hand as [God had] promised” (v. 36). Gideon himself prescribes what proof he would require and tells God: “I will place a wool fleece on the threshing floor. If there is dew only on the fleece and all the ground is dry, then I will know that You will save Israel by my hand, as You said” (v. 37). God accommodates the request with no hint of disapproval.

And yet, even though Gideon had claimed that one sign would be enough, he asks for another. Gideon’s request that God “not be angry” (v. 39), was a reflection of Gideon’s limited knowledge of God’s own knowledge of how He created us to believe things, rather than a legitimate assumption based on what God is really like. God’s understanding and accepting attitude toward Gideon’s doubts is proven beyond question when yet again, without Gideon even requesting it, God tells him, “If you are [still!] afraid to attack, go down to the camp with your servant Purah and listen to what they are saying. Afterward, you will be encouraged to attack the camp” (7:10-11). Sure enough, Gideon hears an enemy soldier describe an ominous dream he had, giving Gideon even more evidence to complete his faith in the promise of God.

Our point is further demonstrated by the fact that most would agree that it would be foolishness, not faith, to believe an unidentified or unauthenticated voice or vision. As we have written elsewhere:

For example, one may think of a captain in the army who receives written orders that claim to be from his general, commanding him to advance against the enemy and risk the lives of his men. No one would question the captain’s right and even responsibility to authenticate such a message, especially in a time of war when the enemy is constantly working to deceive (cf. 2 Cor 11:14). Far from showing disrespect for the authentic commands of his superior, the captain’s inquiry would actually show a great regard for that authority. ^[10]

Accordingly, the Apostle John writes: “Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world” (1 John 4:1). Likewise, the Apostle Paul tells the Galatians: “But even if we or an angel from Heaven should preach a Gospel other than the one we preached to you, let him be eternally condemned!” (Gal 1:8). We see then that the source of any revelation must be identified and authenticated as divine before it can be considered worthy of biblical faith. And as we have repeated throughout Knowing Our God, such authentication of divine revelation is based on evidence. ^[11]

Elsewhere, we have cautioned against the expectation of guiding “signs” from God. ^[12] Why do we applaud Gideon for his requests of the same thing? Because an Angel had appeared to him and he was authenticating something or someone claiming to have divine revelation for him. Gideon’s situation does not apply to the way we are to make decisions in our life, unless an angel has appeared to us and told us to kill a bunch of people and endanger our lives and the lives of a multitude of others. Then we can ask for authenticating signs.

Obviously, the same could be demonstrated in the lives of other OT personalities besides those specifically mentioned in Hebrews 11. For example, God willingly offers Hezekiah a sign to prove His promises, even though Hezekiah did not ask for one (Isa 38:5-8). However, Ahaz is rebuked for not asking for a sign:

Again the LORD spoke to Ahaz, “Ask the LORD your God for a sign, whether in the deepest depths or in the highest heights.” But Ahaz said, “I will not ask; I will not put the LORD to the test.” Then Isaiah said, “Hear now, you house of David! Is it not enough to try the patience of men? Will you try the patience of my God also? Therefore the Lord Himself will give you a sign. (Isa 7:10-14)

Such is God’s attitude in the OT toward His people regarding the need for evidence for their faith. ^[13]

F) Testing vs. Trusting God

None of this is to imply, however, that God is willing to provide an unlimited amount of evidence for what He expects us to believe. Accordingly, He condemns the Israelites for not trusting Him to enter the Promised Land because He had overwhelmingly proved Himself to them. In response to their unbelief, God asks: “How long will these people treat Me with contempt? How long will they refuse to believe in Me, in spite of all the miraculous signs I have performed among them?” (Num 14:11). From God’s perspective, and that is the only perspective that ultimately matters, the evidence provided was sufficient for the faith He was demanding. ^[14] The problem was not a scarcity of evidence provided by God, but a failure on the part of God’s people to remember and value the evidence. Such is the case with us when our own faith fails.

What is the difference then between testing God, as Ahaz feared above, and legitimately requiring evidence in order to believe God? Our motives. God knew Gideon’s requests for evidence were sincere. He was not, as the Blackabys imply above, “looking for an out from having to obey what he had been told.” On the contrary, he evidently wanted to obey God and deliver the Israelites from their enemies. God knew that, and was therefore willing to grant the evidence Gideon needed. A wicked heart that demands signs is testing God, a humble and sincere heart that requests signs is seeking to trust God, and God at least will always know the difference.

One moral of these stories is the fact that God knows, “the spirit is willing, but the flesh is weak” (Matt 26:41). We need evidence for what we will believe. However, this is not a weakness so much as a way in which God Himself has designed us in order to protect us. There are few mental diseases more painful than gullibility. Those who “leap before they look,” soon discover that ignoring or bypassing our reasoning faculties is dangerous to our own well-being and others as well. It was the wisest man who has ever lived who said, “Make level paths for your feet and take only ways that are firm” (Prov 4:26). It is not baseless fantasies or feelings that God wants us to live by, but a reasonable faith based on the promises, commands, deeds, and evidence God provides.

Just because biblical faith is firmly based on abundant evidence, does not mean it is easy to exercise it. The Apostle Peter had plenty of evidence that it was safe to obey Jesus’ command to come to Him on the water, but his faith quickly faded (cf. Matt 14:25-31). Likewise, the Apostles seem foolish for fearing the storm on the lake while Christ was in the boat with them, when it is remembered that immediately before this He had “healed all the sick” instantaneously right before their eyes (cf. Matt 8:1-27).

Along these lines, John Calvin commented on Romans 4:21:

As all men acknowledge God’s power, Paul seems to say nothing very extraordinary of the faith of Abraham; but experience proves, that nothing is more uncommon, or more difficult, than to ascribe to God’s power the honor which it deserves. There is indeed no obstacle, however small and insignificant, by which the flesh imagines the hand of God is restrained from working. Hence it is, that in the slightest trials, the promises of God slide away from us. When there is no contest, it is true, no one, as I have said, denies that God can do all things; but as soon as anything comes in the way to impede the course of God’s promise, we cast down God’s power from its eminence. ^[15]

God-pleasing empowering or visionary faith is simply obeying His commands, and trusting His promises as recorded in Scripture, and anyone who endeavors to do this will discover the challenge Calvin speaks of.

Pastoral Practices

• Are you or the people in your church in the habit of asking God for “signs” of His extra-biblical will? You and they could be guilty of the biblical sin of divination and you need to study this out. See especially section ? of Knowing Our God.

Extras & Endnotes

A Devotion to Dad

Our Father in Heaven, we praise you for the great examples of faith that are recorded in Scripture. And we are encouraged that we can imitate their faith as you work in our lives as the “perfecter of our faith” (Heb 12:2). And we thank you for the tremendous promise that you will never test us beyond the level of trust we have attained in our relationship with you. Father, we commit to trusting you more with both the little and big things in our life.

Gauging Your Grasp

1. What characteristics of the OT heroes of faith listed in Hebrews 11 do we point out? What does this say about God-pleasing faith?
2. What evidences did God provide for Abraham’s faith in Him?
3. What evidences did God provide for David’s faith in him?
4. We claim that God does not expect our faith in Him to exceed the evidence He has provided. Do you agree or disagree and why?
5. Why do we claim that Gideon is wrongly criticized for asking God for evidence to trust Him? Do you agree or disagree and why?
6. Why do we claim that Gideon’s situation does not apply to the way we are to make decisions in our life.
7. What amazing promise do we have regarding the faith we will need in the difficult circumstances of life? What is at least one reason God makes and keeps this promise?

Publications & Particulars

1. For further discussion of the place of testimony as a God-ordained source of information see section 2.5.D. ↑

2. John Frame in Five Views on Apologetics, Steven Cowan ed. (Zondervan, 2000), 309. ↑

3. John F. MacArthur, MacArthur’s New Testament Commentary: Romans 1-8, Parsons Technology Electronic Edition STEP Files. 1997. Ch. 19 ↑

4. It is evident from the text that the families (not armies) of Aner, Eshcol and Mamre joined Abraham in the battle as well (cf. Gen 14:13, 24). Nonetheless, the text clearly implies that Abraham was against impossible odds and that God intervened. ↑

5. Bruce Waltke, Finding the Will of God: A Pagan Notion? (Eerdmans, 1995), 146, 148, 169-70. ↑

6. We chose the ESV for our text of 1 Corinthians 10:13 but translated peirazo as “test” instead of “temptation.” The word group is used 40 times in the NT and translated as “testing” 21 times and “tempting” 17 times. ↑

7. C. F. Keil, F. Delitzsch, Commentary on the Old Testament, Electronic Edition STEP Files CD-ROM (Findex.com, 2000). Judges 6:20. ↑

8. The Expositor’s Bible Commentary (EBC) Frank E. Gaebelein, ed. CD-ROM (Zondervan, n.d.), loc. cit. Judg 6:36, 39-40. ↑

9. Henry and Richard Blackaby, Hearing God’s Voice (Broadman & Holman, 2003), 256. ↑

10. Quoted from Knowing Our God section 3.1.C.1. ↑

11. For further discussion regarding the authentication of divine revelation see sections 3.1.C; 7.1.B.5. ↑

12. For further discussion of the mega mystical use of divine “signs” to determine a supposed extra-biblical will in a matter see chapter 14.7. ↑

13. We will note as well that the “man of God” (1 Kgs 13:1) was given supernatural powers to authenticate himself (cf. vs. 4-5), but he did not demand such authentication from a “prophet” and was judged for it (cf. vs. 18-22).

    For an explanation of why Christ criticized the Pharisees for asking for a sign (cf. Matt 12:38-9) see section 6.14.A.2 in the next chapter. ↑

14. The fact that it is God, the judge of us all, who ultimately decides how much evidence is sufficient to hold people guilty for unbelief is an important one and was applied earlier in the important context of our accountability regarding differing interpretations of Scripture. See chapter 3.3. ↑

15. John Calvin, Calvin’s Bible Commentaries in The Comprehensive John Calvin Collection, CD-ROM, (Ages Software, 1998), Rom 4:21. ↑