Now what more can I say? Time would fail me to speak about Gideon, Barak, Samson, Jephthah, about David and Samuel and the prophets,

who by faith conquered kingdoms, brought about justice, obtained promises, shut lions’ mouths,

put out raging fires, escaped the sword’s edge, gained strength from weakness, became mighty in war, put foreign armies to flight,

and about women who received their dead back by resurrection. Yet, others were tortured, refusing to be delivered, so that they might obtain a better resurrection;

some received jeers and lashings, and others were chained and imprisoned.

They were stoned, they were sawed in half, they were murdered by the sword, they went about in sheepskins and goatskins, destitute, afflicted, ill-treated.

p 460 They were people of whom the world wasn’t worthy! They wandered over deserts and mountains, and lived in caves and holes in the ground.

These all received good testimony because of their faith; yet they didn’t receive what was promised

because God had something better in sight for us. So then they couldn’t be made perfect without us.

RESURRECTION From the Latin resurrectio, meaning “rising again.” A return to life after having died. Mainly refers to the resurrection of Christ—the central event of the Christian faith. Also refers to the Christian doctrine of corporate resurrection, which is connected to the judgment of both the living and the dead.

SAMSON THE JUDGE (שׁמשׁון, shmshwn). The last judge mentioned in the book of Judges (Judg 13–16). A Nazirite who possessed supernatural strength and likely lived near the end of the 11th century BC.

JEPHTHAH THE JUDGE (יִפְתָח, yiphthach). Summoned by the elders of Gilead to lead a battle against the Ammonites. Jephthah responded on the condition that he would rule over Gilead after his victorious return. Jephthah successfully routed the Ammonites and ruled over Gilead for six years. He sacrificed his only daughter because of a vow he made before going to battle

BARAK THE JUDGE (בָּרָק, baraq). Son of Abinoam of Kedesh in Naphtali, who was summoned by the prophetess Deborah to lead his countrymen to war against Sisera’s force of Canaanites (Judg 4–5).

When Deborah called Barak, he replied that he would not go unless she accompanied him. She agreed, but foretold that Sisera would be slain by a woman instead of by him (Judg 4:6–9). Barak then mustered 10,000 men from Zebulun and Naphtali (Judg 4:10). The Song of Deborah also mentions troops from Benjamin, Machir, and Issachar (Judg 5:14).

This force went to Mount Tabor in obedience to divine command (Judg 4:6), where they routed Sisera (Judg 4:12–16). The references to the heavens and the torrent at Kishon in the Song of Deborah may indicate that rain—and subsequent flooding—helped the Israelites against the superiorly equipped Canaanites (Judg 5:20–21). Sisera fled from the battle and was murdered by Jael (Judg 4:17–22).

Later in the Bible, Samuel mentions Barak among the heroes of Israel (1 Sam 12:11). Hebrews 11:32 also mentions Barak as an example of faith.

DAVID, KING OF ISRAEL (דָּוִיד, dawid). Second king of Israel, after Saul. Reigned ca. 1010–970 BC. Brought Israel to a position of power. In some ways, became the ideal for his people’s future messianic leader.

Biblical Importance

God raised David from humble origins as a shepherd from Bethlehem to rule as Israel’s second king. David led Israel to its pinnacle of power and glory, and became the ideal for a future messianic leader that ultimately found fulfillment in David’s descendant—Jesus. He showed success in various roles, including:

• Shepherd

• Military leader

• King

• Covenantal recipient

• Poet

• Musician

• Religious example

David’s failures as a father and king present him as an imperfect human whom God both chastened and blessed.

Shepherd and Military Leader

A summary of David’s rise from shepherd to king:

1. Tended father’s flocks near Bethlehem (1 Sam 16:11)

2. Anointed by Samuel as Saul’s eventual replacement (1 Sam 16:12–13)

3. Served at Saul’s court playing harp and caring for Saul’s military equipment (1 Sam 16:17–23)

4. Defeated Philistine champion Goliath (1 Sam 17)

5. Won respect from Jonathan and nation, but suspicion and jealousy from Saul (1 Sam 18:1–16)

6. Married Saul’s daughter (1 Sam 18:17)

7. Fled, gathered a private army, spared Saul (1 Sam 19–27)

8. Ruled Judah, then all Israel after Saul’s death (1 Sam 31:2–5)

11:1 This chapter deals with the vision and endurance of faith. It introduces us to men and women of the OT who had 20/20 spiritual vision and who endured tremendous shame and suffering rather than renounce their faith.

Verse 1 is not really a formal definition of faith; rather it is a description of what faith does for us. It makes things hoped for as real as if we already had them, and it provides unshakable evidence that the unseen, spiritual blessings of Christianity are absolutely certain and real. In other words, it brings the future within the present and makes the invisible seen.

Faith is confidence in the trustworthiness of God. It is the conviction that what God says is true and that what He promises will come to pass.

Faith must have some revelation from God, some promise of God as its foundation. It is not a leap in the dark. It demands the surest evidence in the universe, and finds it in the word of God. It is not limited to possibilities but invades the realm of the impossible. Someone has said, “Faith begins where possibilities end. If it’s possible, then there’s no glory for God in it.”

Faith, mighty faith the promise sees,

And looks to God alone;

Laughs at impossibilities

And cries, “It shall be done.”

There are difficulties and problems in the life of faith. God tests our faith in the crucible to see if it is genuine (1 Pet. 1:7). But, as George Müller said, “Difficulties are food for faith to feed on.”

11:2 Because they walked by faith and not by sight, the OT worthies received divine approval. The rest of this chapter is an illustration of how God has borne witness to them.

11:3 Faith provides us with the only factual account of creation. God is the only One who was there; He tells us how it happened. We believe His word and thus we know. McCue states: “The conception of God pre-existent to matter and by His fiat calling it into being is beyond the domain of reason or demonstration. It is simply accepted by an act of faith.”

By faith we understand. The world says, “Seeing is believing.” God says, “Believing is seeing.” Jesus said to Martha, “Did I not say to you that if you would believe you would see …” (John 11:40). The Apostle John wrote, “These things I have written to you who believe … that you may know” (1 Jn. 5:13). In spiritual matters faith precedes understanding.

The worlds were framed by the word of God. God spoke and matter came into being. This agrees perfectly with man’s discovery that matter is essentially energy. When God spoke, there was a flow of energy in the form of sound waves. These were transformed into matter, and the world sprang into being.

The things which are seen were not made out of things which are visible. Energy is invisible; so are atoms, and molecules, and gases to the naked eye, yet in combination they become visible.

The fact of creation as set forth here in Hebrews 11:3 is unimpeachable. It has never been improved on and never will.

11:4 Adam and Eve are bypassed in the honor roll of faith. When Eve had to decide whether God or Satan was telling the truth, she decided that Satan was. However, this does not deny that they were subsequently saved by faith, as pictured by the coats of skin.

Abel must have had some revelation that sinful man can approach God only on the ground of shed blood. Perhaps he learned this from his parents who were restored to fellowship with God only after He had clothed them with the skins of animals (Gen. 3:21). At any rate, he exhibited faith by approaching God with the blood of a sacrifice. Cain’s sacrifice was one of vegetables or fruit and was therefore bloodless. Abel illustrates the truth of salvation by grace through faith. Cain pictures man’s futile attempt to save himself by good works

George Cutting points out that “it was not the personal excellence of Abel that God looked at in counting him righteous, but the excellence of the sacrifice that he brought and his faith in it.” And so it is with us: we are not justified because of our character or good works, but solely because of the excellence of the sacrifice of Christ and our acceptance of Him.

Abel was killed by Cain because law hates grace. Self-righteous man hates the truth that he cannot save himself and that he must cast himself on the love and mercy of God.

But Abel’s testimony is perpetuated: Through his faith he still speaks. There is a sense in which faith enables a man’s vocal chords to go on functioning long after his body is lying in the grave.

11:5 Sometime during his life Enoch must have received a promise from God that he would go to heaven without dying. Up to that time everyone had died—sooner or later. There was no record of anyone ever having been taken away without dying. But God promised and Enoch believed. It was the most sane, rational thing that Enoch could do; what is more reasonable than that the creature should believe his Creator?

And so it happened! Enoch walked with the invisible God for three hundred years (Gen. 5:21–24) and then he walked into eternity. Before he was taken he had this testimony, that he pleased God. The life of faith always pleases God; He loves to be trusted.

11:6 Without faith it is impossible to please Him. No amount of good works can compensate for lack of faith. After all is said and done, when a man refuses to believe God, he is calling Him a liar. “He who does not believe God has made Him a liar” (1 Jn. 5:10), and how can God be pleased by people who call Him a liar?

God is the architect of this heavenly city and He is its builder as well. It is the model city, without slums, polluted air, polluted water, or any of the other problems that plague our metropolitan centers.

11:11 By faith Sarah was miraculously empowered to conceive when she was about ninety years old. The record clearly states that she was past the time of life when she could bear a child. But she knew that God had promised her a baby, and she knew He could not go back on His word. She had shatterproof faith that He would do what He had promised.

11:12 Abraham was about ninety-nine when Isaac was born. Humanly speaking it was just about impossible for him to become a father, yet God had promised a numerous posterity and so it must be.

Through Isaac, Abraham became the father of an innumerable earthly family, the Hebrew nation. Through Christ, he became father of an innumerable spiritual family, that is, true believers of every subsequent age. The sand by the seashore probably pictures the earthly progeny, while the stars of the sky illustrate the heavenly people.

11:13 The patriarchs all died in faith. They did not live to see the fulfillment of the divine promises. For instance, Abraham never saw his numerous progeny. The Hebrew nation never occupied all the land that had been promised to it. The OT saints never saw the fulfillment of the promise of the Messiah. But their telescopic vision brought the promises near, so near that they are pictured as waving at them in joyful anticipation.

They realized that this world was not their final home. They were content to be strangers and pilgrims, refusing the urge to nestle to make themselves comfortable. Their desire was to pass through the world without taking any of its character upon themselves. Their hearts were set on pilgrimage (Ps. 84:5, Knox).

11:14 Their lives indicated plainly that they were seeking a homeland. Faith implanted a homing instinct in them which was never satisfied by the delights of Canaan. There was always a yen for a better land which they could call home.

11:15 In saying that they were seeking a homeland, the writer wants to make it clear that he is not referring to the land of their birth. If Abraham had desired to go back to Mesopotamia, he could have done so, but that was no longer home to him.

11:16 The true explanation is that they were seeking a heavenly homeland. This is rather remarkable when we remember that most of the promises to the people of Israel had to do with material blessings on this earth. But they had a heavenly hope as well, and this hope enabled them to treat this world as a foreign country.

This spirit of pilgrimage is especially pleasing to God. Darby writes, “He is not ashamed to be called the God of those whose heart and portion are in heaven.” He has prepared a city for them, and there they find rest and satisfaction and perfect peace.

PEACE (שָׁלוֹם, shalom; εἰρήνη, eirēnē). A pervasive concept in the Bible that most commonly relates to a relationship of love and loyalty with God and one another.

In the Old Testament

In the Old Testament, “peace” carries the fundamental meaning of welfare, prosperity, or wholeness as well as the absence of hostility (compare Westermann, “Peace [Shalom],” 20, 44–53). The term is frequently used as the antithesis of harm (רָעָה, ra'ah; compare 1 Sam 20:7; Jer 29:11; 38:4) and as a synonym for what is good (טוֹב, tov; Deut 23:6; Ezra 9:12; Jer 33:9

Messianic Peace

The most prevalent nuance to the concept of peace in the New Testament is the messianic peace accomplished by Christ and experienced by the Church (compare Acts 9:31). In the Old Testament, the concept of messianic peace referred to both the absence of hostilities and a reconciled relationship with God and others in the context of the new creation. This messianic peace comes to fruition in the New Testament in Jesus’ ministry, death, and resurrection (Constantineanu, Social Significance, 76–77).

The angels’ declaration at Jesus’ birth, “Glory to God in the highest, and on earth peace” (Luke 2:14 ESV) connects His arrival with messianic peace. Jesus tells two women He heals to “go in peace”—referring to messianic peace. He also tells the women, “your faith has saved (σῴζω, sōzō) you,” which refers to both their having been physically healed and having received salvation by faith (Mark 5:34; Luke 7:50; (Witherington, “Salvation and Health,” 145–66). Jesus also proclaimed the gospel of peace to Israel (Acts 10:36; compare Isa 52:7; Eph 2:17), referring to the new and reconciled relationship to God and others that had dawned in His ministry (compare Eph 6:15). The crowd’s praise at Jesus’ triumphal entry likewise connects Jesus with messianic peace: “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!” (Luke 19:38).

Jesus achieved messianic peace by means of His death on the cross, which reconciled people to God and one another (compare Rom 5:1; Col 1:20). Ephesians 2:13–18 explains that whereas the Gentiles were at one time outside of and estranged from the people of God (Eph 2:11–12), through the atoning sacrifice of Christ they have been brought near to God and His people (Eph 2:13). Jesus’ death abolished the Sinai law-covenant, which erected a barrier between God and humanity and between Jews and Gentiles (Eph 2:14–15). In its place He created peace for all those united to Him by faith, who are now seen as “one new man” (Eph 2:15), and who are now reconciled to God and have access into His presence (Eph 2:16–18; compare Eph 3:12). Jesus Himself proclaimed the accomplishment of this peace to His disciples when He appeared to them after His resurrection and blessed them: “Peace be to you” (Luke 24:36; John 20:19, 21, 26). The centrality of Jesus and His work on the cross is evident in that Paul can say of Jesus, “He himself is our peace” (Eph 2:14; compare Isa 9:6–7; Heb 7:1–3; Schnackenburg, Ephesians, 112). In this sense, God is truly “the God of peace” (Rom 15:33; 16:20; 1 Cor 14:33; 2 Cor 13:11; Phil 4:9; 1 Thess 5:23; Heb 13:20; compare 2 Thess 3:16).

Christians experience peace when they trust in Christ and grow in their faith. This is what Paul prays for when he asks that “the God of hope might fill you with all joy and peace in believing” (Rom 15:13). Paul further promises that when believers cast their cares on God through prayer, “the peace of God surpassing understanding will guard your hearts and minds in Christ Jesus” (Phil 4:7). This subjective sense of peace, security, and tranquility is probably what Jesus referred to when He said, “My peace I give to you.” In this verse, Jesus links peace with the encouragement not to be afraid (John 14:27; compare John 16:33; Rom 8:6).

Peace in Relationships

The New Testament writings frequently encourage believers to live in peace with one another, which requires that they maintain relationships based on love, loyalty, and care (compare Mark 9:50; Rom 14:19; 2 Cor 13:11; Eph 4:3; Col 3:15; 1 Thess 5:13; Heb 12:14; 1 Pet 3:11). This type of relationship characterizes the kingdom of God (Rom 14:17) and is the fruit of the Spirit (Gal 5:22; compare 2 Tim 2:22) and wisdom (Jas 3:17–18). Those who make peace—even within the context of the Church itself—are called sons of God, are blessed by God, and will receive their final reward (Matt 5:9; Jas 3:18; Heb 12:11; compare Humphrey, “Matthew 5:9,” 62–78).

2burlesque verb

bur•lesqued; bur•lesqu•ing verb transitive 1676: to imitate in a humorous or derisive manner: MOCK verb intransitive: to employ burlesque—bur•lesqu•er noun

It is possible to hear and not believe, even though the Word of God has the power to generate faith in those who hear (Rom. 10:17). Millions of people have heard the Good News of salvation and yet not believed. But those who believe in Jesus Christ receive from God the gift of eternal life (John 3:14–18).

We are not saved by faith in faith. There is a cult of “believism” today that promotes faith but has little to do with Jesus Christ. Even some popular songs carry the message of “faith in faith.” The modern attitude is, “If you believe, you are safe.” But the obvious question is, “Believe in what?” Their answer: “Just believe!”

Nor are we saved by faith in a set of doctrines

You really can do it, you know. Whatever the harrowing path before you, you really can walk it victoriously. God will give you every place you step your feet for the glory of His name if you let Him. How do I know? For starters, Philippians 4:13 claims that a servant of God can do all things—all things— through Christ who gives him strength. That includes the otherwise impossible. Our fourth statement of faith isn’t just a cheer. It isn’t just a feel-good memory verse. It is sound theology yearning to become our reality.

I can do all things through Christ.

After the death of Moses the servant of the LORD, the LORD said to Joshua son of Nun, Moses’ aide: “Moses my servant is dead. Now then, you and all these people, get ready to cross the Jordan River into the land I am about to give to them—to the Israelites. I will give you every place where you set your foot, as I promised Moses. Your territory will extend from the desert to Lebanon, and from the great river, the Euphrates—all the Hittite country—to the Great Sea on the west. No one will be able to stand up against you all the days of your life. As I was with Moses, so I will be with you; I will never leave you nor forsake you.

“Be strong and courageous, because you will lead these people to inherit the land I swore to their forefathers to give them. Be strong and very courageous. Be careful to obey all the law my servant Moses gave you; do not turn from it to the right or to the left, that you may be successful wherever you go. Do not let this Book of the Law depart from your mouth; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful. Have I not commanded you? Be strong and courageous. Do not be terrified; do not be discouraged, for the LORD your God will be with you wherever you go.”

Unlike the heads of the twelve tribes of Israel, Christ called His twelve to join Him in the very work He was doing. He commissioned them and supernaturally empowered them to accomplish divine tasks in His name. Further, Luke 10:1 tells us that “after this the Lord appointed seventy-two others and sent them two by two ahead of him to every town and place where he was about to go.” They, too, were equipped and empowered to do in His name what they otherwise couldn’t. Bug-eyed to be sure, they did “all things through Christ” who gave them strength (Phil. 4:13 KJV).

The New Testament math didn’t stop with twelve plus seventy-two. In the Gospel of John, Christ gave the open invitation and basic requirement for accomplishing remarkable works in His name: “I tell you the truth, anyone who has faith in me will do what I have been doing. He will do even greater things than these, because I am going to the Father” (John 14:12). Anyone. That’s a wide-open roster. Christ’s final instructions before leaving planet Earth were, “Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age” (Matt. 28:19–20).

All you need to be mighty …is a shield of faith and the sword of the Spirit (the Word of God). —EPHESIANS 6:16-17

The Spirit of truth + the Word of truth = internal combustion

πίστις (pistis). n. fem. faithfulness, assurance; faith, confidence; what is believed, teaching. May refer to the basis for belief, the act of believing, or the content of what is believed.

The noun πίστις (pistis) occurs 243 times in the NT. In non-biblical Greek, the term is often used in a concrete sense to indicate a proof, guarantee, or pledge. The NT uses the word in this sense in Acts 17:31 where the resurrection of Christ is said to be the pistis or proof of Christ’s future judgment. Similarly, the word is likely used with the sense of pledge or oath several times in the two letters to Timothy (e.g., 1 Tim 5:12; 2 Tim 4:7). In a more general sense, pistis refers to that which gives rise to belief, such as the faithfulness and reliability of a person (Matt 23:23; Rom 3:3; Gal 5:22). The term may also refer to the content of belief (Gal 1:23; Titus 3:15; James 2:1; Jude 3). The most frequent use of pistis in the NT refers to the state of believing and is usually directed toward God (1 Thess 1:8; 1 Pet 1:21) or Christ (Rom 3:22; Eph 1:15). Pistis is often used to indicate the appropriate response to God’s promise (Rom 4:13–16; Gal 3:14, 22; Heb 6:12; 11:13). With this relationship between promise and faith in mind, Paul defines pistis as a full conviction of God’s ability to do what he has promised (Rom 4:21).

πιστός (pistos). adj. trustworthy, faithful; trusting, believing. Describes a person or thing as characterized by trustworthiness or belief.

The adjective πιστός (pistos) occurs 67 times in the NT and is used to describe the quality that elicits belief or trust, whether of a person (Matt 25:21; Luke 16:10–12; 1 Cor 4:2; 2 Tim 2:2), of God (1 Cor 1:9; 2 Cor 1:18; 1 Thess 5:24; Heb 10:23), or of a spoken word (1 Tim 1:15; 4:9; 2 Tim 2:11; Rev 21:5). Alternatively, pistos may characterize a person as one who trusts or believes (John 20:27; Acts 16:15; Gal 3:9). The word is used at times as a general term to refer to Christians (Acts 10:45; 16:1; 1 Tim 4:12).

πιστόω (pistoō). vb. to act faithfully; to be convinced. Indicates the act of making or proving something to be trustworthy.

The verb πιστόω (pistoō), the causative form of πιστεύω (pisteuō), may refer to the act of proving one’s faithfulness or of being confident about the proven reliability of something. The verb occurs only once in the NT and is used in the latter sense (2 Tim 3:14).

πείθω (peithō). vb. persuade, convince; be persuaded, convinced, believe; trust; obey. Refers to the act of persuasion or to the responses appropriate to being persuaded.

The verb πείθω (peithō) often describes the action of convincing through persuasion (Matt 27:20; Acts 18:4; 19:8; 2 Cor 5:11) but may also refer to confidence or trust placed in something (Luke 11:22; 2 Cor 1:9; Gal 5:10; Phil 1:14) or to an absolute conviction (Phil 1:6, 25; 2 Cor 10:7). In the passive, the verb typically indicates belief or obedience that results from being convinced (Luke 16:31; Acts 28:24; Rom 2:8; Gal 5:7). The perfect passive form of the verb conveys the idea of having absolute certainty regarding something or someone (Luke 20:6; Rom 8:38; 2 Tim 1:12).

λογίζομαι (logizomai). vb. calculate; consider; think about; believe. Refers to the process of reasoning or calculation, or to the logical result arrived at by such a process.

The verb λογίζομαι (logizomai) occurs 40 times in the NT. In classical usage, the term referred to the act of logical deliberation and the conclusion drawn from it. In some commercial contexts, it is used as a technical term for mathematical calculation or reckoning. Each of these senses may be found in the NT. As it applies to the concept of belief, λογίζομαι (logizomai) reflects the act of believing or holding a particular view with regard to something as the result of logical reasoning. Paul uses the verb in this way when he maintains the position that a person is justified without works of the law (Rom 3:28) and when he exhorts believers to view themselves as dead to sin and alive to God (Rom 6:11). Similarly, it was Abraham’s belief that God was able to raise Isaac from the dead that allowed him to obey the divine command to sacrifice the promised son (Heb 11:19).

The OT concept of belief is grounded in the idea of certainty based on the reliability of that which is believed. The verb אָמַן (ʾāman), when used to designate the act of believing, is usually the response to hearing a spoken word (Gen 15:6; Isa 53:1; Psa 106:12), seeing miraculous signs (Exod 14:31; Num 14:11), or both (Exod 4:8–9), and indicates belief in the truthfulness and trustworthiness of a person. This belief, which could be summed up simply as taking a person at their word, very often leads to trust and obedience. Conversely, belief may be misplaced or misguided, as when one believes deceitful words (Jer 12:6; Prov 26:25; 2 Chr 32:15). Belief may also derive from personal, experiential proof of the reality of some truth or entity. This is often expressed with the verb יָדַע (yādaʿ, “know”). For example, yādaʿ is used to indicate the acknowledgement of Yahweh as God based upon his saving acts (Exod 6:7; Ezek 6:7). The two verbs, אָמַן (ʾāman) and יָדַע (yādaʿ), are equated in Isa 43:10 and Jer 40:14.

The NT concept of “belief,” like its OT counterpart, is grounded in the idea of certainty. The noun πίστις (pistis) may refer to a proof, guarantee, or pledge, or in a more general sense to the faithfulness and reliability of a person. The NT uses the word in the sense of proof or oath in Acts 17:31 and similarly several times in the two letters to Timothy (e.g., 1 Tim 5:12; 2 Tim 4:7). The term may also refer to the content of belief (Jude 3) or the act of believing, usually directed toward God (1 Thess 1:8; 1 Pet 1:21) or Christ (Rom 3:22; Eph 1:15). The verb πιστεύω (pisteuō) describes the act of believing in the truthfulness and reliability of something or someone with implications of confidence and complete trust. The word may refer to the acceptance of a particular truth or reality, whether present or potential (e.g., John 20:8; Acts 15:11; Rom 6:8). Similarly, it may indicate the recognition of the true nature or identity of a person (John 8:24; 9:18; Acts 9:26). In the Gospels and Acts, the verb is frequently used in response to verbal communication, whether spoken (Luke 1:45; John 13:19; 1 John 5:10), written (Acts 24:14), or both (John 2:22; 5:47), and indicates the acceptance of the truthfulness of the communication. In the Gospel of John and the Pauline literature especially, πίστις (pistis) and πιστεύω (pisteuō) directed toward Christ are upheld as the requirement for salvation and justification before God (John 3:16; 11:25–26; Rom 3:26; Gal 2:16; Phil 3:9). The nature of this saving faith includes all of these meanings, to one degree or another. More than simply the intellectual affirmation of particular truths, it encompasses a recognition of the true identity of Christ and an acceptance of God’s promise in Christ as true. The verb πείθω (peithō) has a basic meaning of “be persuaded,” usually by means of logical argumentation or incontrovertible proofs, and expresses belief in terms of conviction and confidence (e.g., Luke 20:6; Acts 28:24; Phil 1:6). The verb λογίζομαι (logizomai, “consider”) may refer to holding a settled opinion about something based on logical reasoning (Rom 3:28; 6:11; Heb 11:19).

Both OT and NT concepts of belief are in contrast to modern understandings of belief as the cognitive acceptance of abstract ideas that lack proof. Instead, biblical faith is established on truth and conviction and finds its clearest expression in relationships characterized by promise and trust.

The term is also used in the sense of an abstract quality of “trustworthiness,” even when applied to inanimate things, such as words (Eccl 12:10), teachings (Neh 9:13), peace (Jer 14:13), or justice (Ezek 18:8; Zech 7:9).

Theological Overview

Through Abraham this blessing will extend to all the families of the earth (Gen 12:2–3), and the coming messianic kingdom will be characterized by blessing and peace (e.g., Jer 31:23; Isa 66:12).

Theological Overview

The NT writers draw upon the OT concept of blessing and go to great lengths to show the many ways in which Jesus ushers in the expected kingdom along with the blessings of grace and peace associated with it.

In the formula of blessing in Num 6:24–26, Aaron and his sons say to the Israelites, “Yahweh will bless (בָּרַךְ, bārak) you and keep you; Yahweh will make his face (פָּנֶה, pāneh) shine (ʾôr) on you and be gracious (חָנַן, ḥānan) to you; Yahweh will lift up his face upon you, and he will give you peace.”

God’s promise of peace to the Israelites includes a promise that no one will make them afraid (Lev 26:6; Ezek 34:28).

Theological Overview

In Isaiah 52:7, the prophesied good news combines aspects of military salvation from exile in Babylon and salvation from evil: God will return to Zion, drive away enemies, and bring peace.

Concept Summary

Other terms, such as שָׁלוֹם (šālôm, “peace, wholeness”) and אֲרוּכָה (ʾărûkâ, “healing, restoration”) refer to the state of wholeness that results from an act of healing or restoration.

מַרְפֵּא

Instead, it usually refers to healing as a metaphor for a general state of wellness or peace (e.g., Prov 6:15; 12:8; 16:24).

שָׁלוֹם

peace, wholeness.

גוּר

Isaiah uses the word in his prophecy that a future descendant of David will establish a peace that allows the wolf to sojourn (gûr) with the lamb, its natural prey (Isa 11:6).

Theological Overview

Paul tells the Roman believers that the kingdom of God is marked by righteousness, peace, and joy (chara) in or by the Holy Spirit (Rom 14:17).

Theological Overview

According to the prophets, God’s kingdom is universal (thus, he rules all lands, as in Isa 25:6–7; Jer 3:17; Mic 4:13; Zeph 3:8–9), righteous (Isa 11:3–5; Jer 23:5–6; Ezek 36:25–26), and prosperously peaceful (Isa 2:2–3; Mic 5:4; Ezek 47).

זָכוּר

Deuteronomy 20:13 prescribes the death of every male (zākûr) in a city refusing the terms of peace extended by the Israelites; the women and very young children could be spared.

נֶדֶר

It was a type of thank offering in return for God’s favor (Num 21:1–3), and it could either accompany or be a burnt offering (Lev 22:18; Psa 66:13) or a peace offering (Lev 7:16).

Peace denotes the wholeness, soundness, and well-being that characterizes God and that God created in the world.

Peace

As peace was broken due to human sin, such well-being constitutes the hope for ultimate restoration by God.

Concept Summary

In the biblical writings, peace is the wholeness that comes as a result of alignment with God’s creative and redemptive purposes.

Concept Summary

Peace can refer to the cessation of war, but the biblical concept of peace is often broader.

Concept Summary

The word שָׁלוֺם (šālôm, “soundness, peace”) can refer to wholeness or well-being in general as well as to political or interpersonal peace.

Concept Summary

Other Hebrew words within the semantic domain of peace include verbs denoting states of quietness (שָׁקַט, šāqaṭ), rest (נוּחַ, nûaḥ), and completion (שָׁלֵם, šālēm).

Concept Summary

New Testament authors rely heavily on the noun εἰρήνη (eirēnē, “peace”) but do so with various nuances.

Concept Summary

Peace occurs not only in interpersonal relationships, but also in ethnic and political relationships.

Concept Summary

Peace also carries a cosmic connotation, in which all aspects of creation, both human and non-human, should exist in harmony with each other.

Concept Summary

Peace is thus the ideal of creation that God’s redemptive activity seeks to restore.

Theological Overview

The flourishing existence of creation described in Gen 1–2 shapes how peace is understood throughout the rest of the Bible.

Theological Overview

Peace involves well-being.

Theological Overview

For this reason, it is possible to wish someone שָׁלוֺם (šālôm, “peace, health”) as a greeting.

Theological Overview

The word εἰρήνη (eirēnē, “peace”) is used in the greetings of NT letters; this is part of a significant adaptation of the customary greeting of Graeco-Roman letter culture, and it fits with the OT practice of wishing peace as part of a greeting (1 Cor 1:3; 1 Pet 1:2).

Theological Overview

The use of this word in the greeting of a letter is not an empty custom, but rather assures the readers of the letter of the presence of God’s peace.

Theological Overview

This peace comes to us through the redemptive activity of Jesus in his cross and resurrection (Rom 5:1).

Theological Overview

Christians should seek to live at peace with other human beings (εἰρηνεύω, eirēneuō; Rom 12:18; eirēnē; Heb 12:14), but ultimately peace comes as a result of Jesus’ work and thus is a gift given by God.

Theological Overview

Ephesians describes Christ creating a new humanity by healing the divisions between Jews and Gentiles and making peace (eirēnē) between them (Eph 2:14–15)—and by being “our peace (eirēnē).”

Theological Overview

The idea of God being and bringing peace is not simply a NT idea.

Theological Overview

Yahweh is identified as peace in the OT (Judg 6:24) and promises to give peace to his people if they obey his laws (Lev 26:6) The robust sense of peace given throughout the OT and NT is an important element of the ultimate hope for what God will accomplish in the end.

Theological Overview

This peace is both a cessation of war and the well-being and harmonious living of all God’s restored creation, which is brought about by the saving activity of the Messiah (Isa 2:2–4; 9:5).

שָׁלוֺם

soundness, peace.

שָׁלוֺם

It can refer to political peace—the absence of war (e.g., Josh 9:15)—but more often describes sound relationships between human beings and God (Isa 54:10) or between humans and others (Isa 59:8).

שָׁלֵם

This verb is related to שָׁלוֺם (šālôm, “soundness, peace”) and primarily denotes completion.

שָׁלֵם

It can also refer to making or having relational soundness more broadly, including political peace (e.g., Deut 20:12) and peace with God (e.g., Job 22:21).

נוּחַ

Political peace involves enemy attacks ceasing and is thus sometimes framed as rest from enemies; this is most common in expressions about God giving rest (nûaḥ) from enemies to his people (e.g., 2 Sam 7:1, 11).

שָׁקַט

When there is political peace after war, the land is said to have rest (šāqaṭ) from war (e.g., Judges 3:11); similarly, people who are uninterested in war are described as quiet (šāqaṭ; e.g., Judges 18:7; Ezek 38:11).

שָׁקַט

Proverbs also describes someone making interpersonal peace as quieting (šāqaṭ) contention (Prov 15:18).

εἰρήνη

peace.

εἰρήνη

In the Septuagint, eirēnē is the usual translation of שָׁלוֺם (šālôm, “soundness, peace”).

εἰρήνη

Thus, the phrase “go in peace” can function as a farewell phrase that simply means “be well.”

εἰρήνη

Paul regularly opens his letters with a formula offering grace and peace (eirēnē) to the recipients (e.g., 1 Cor 1:2).

εἰρήνη

Christ brought peace between humans and God, and between Jews and Gentiles, uniting them in his Church (Eph 2:14–17); thus, the Christian message is the gospel of peace (Eph 6:15).

εἰρηνεύω

This verb can denote causing other parties to live in peace or to resolve the divisions between them.

εἰρηνεύω

However, in the NT it refers to living in harmony and always appears in instructions to “be at peace” (eirēneuō) with one another (e.g., Mark 9:50; 1 Thess 5:13).

See Also

• Bible Sense Lexicon: to be at peace, to be peaceable, blessing of peace, to make peace, peace (war), peace, peace (stress), peace treaty, tranquility ⇔ peace, to reconcile (hostilities)

תָּם

It is associated with the practice of fearing God and turning away from evil (Job 1:1, 8; 2:3), and with peace or wholeness (Psa 37:37).

גֶּפֶן

Also, because vines bore valuable produce, took a long time to produce fruit after initial planting (1–3 years), and lived long (50–100 years), they became a sign of peace and security, usually in parallel with the fig tree (תְּאֵנָה, tĕʾēnâ; e.g., 1 Kgs 5:5; 2 Kgs 18:31).

גֶּפֶן

The prophets used this symbolism of peace and security in their eschatological passages: At the return from exile, each person would sit under his or her own vine (gepen) and fig tree (tĕʾēnâ; e.g., Mic 4:4; Zech 3:10).

גֶּפֶן

The antithesis of peace and security is the destruction of the valuable and long producing vine (gepen) and fig tree (tĕʾēnâ)—a sign of judgment (e.g., Psa 105:33; Jer 8:13; Joel 1:7, 12).

Theological Overview

Isaiah’s prophesy that the future Davidic king will be a “prince of peace” (śar-šālōwm; Isa 9:6) is ultimately fulfilled by Jesus in the NT (e.g., Luke 2:14; John 16:33; Rom 5:1; Rev 1:5).

שַׂר

Isaiah 9:6 speaks of a “prince of the peace” (śar-šālōwm) ensuring the well-being of the country.

Rest

As a time of peace and calm, free from work, rest comes to symbolize salvation itself.

Concept Summary

Rest requires a safe place, so the concept may be used to indicate peace (e.g., Deut 25:19; 2 Sam 7:1) and possession of land on which to rest (e.g., Josh 1:15).

נוּחַ

The word can metaphorically mean “have peace” (rest from warfare; Deut 25:19; Josh 23:1) and “die” (Job 3:17; Prov 21:16).

שָׁקַט

It is used similarly in passages about God giving the king rest, meaning peace (e.g., 2 Chr 20:30); if a people are šāqaṭ, they are neither in war nor preparing for it (e.g., Judg 18:7; 2 Chr 14:4–5).

ἀναπαύω

This word can refer to resting physically (Mark 6:31) and a state of (peaceful) rest in Christ (Rev 6:11; 14:13); it is also used in parallel with καθεύδω (katheudo, “to sleep”) to refer to sleeping (Matt 26:45; Mark 14:41).

Concept Summary

Other sacrificial offerings include: the עֹלָה (ʿōlâ, “whole burnt offering”; Lev 1:3) in which the entire animal was offered and burned; the שֶׁלֶם (šelem, “peace offering”; Lev 3:1); the פֶּסַח (pesaḥ, “Passover sacrifice”; Deut 16:2), the Passover sacrifice of the lamb; the מִנְחָה (minḥâ, “the gift offering”; Lev 2:1), usually of grain or some other produce; and the קָרְבָּן (qorbān, “offering”; Lev 2:1).

שֶׁלֶם

peace offering.

שֶׁלֶם

A kind of animal sacrifice offered voluntarily for peace or well-being.

שֶׁלֶם

The peace offering was to be an animal “without blemish” (Lev 3:1, 6; Num 6:14) offered to the Lord (Lev 17:5; 19:5) which was to be consumed (Deut 27:7).

שֶׁלֶם

The peace offering could also be offered to fulfill a vow to God (Lev 22:21; Prov 7:14).

שֶׁלֶם

In 2 Samuel 24:25, David offered burnt offerings (עֹלָה, ʿōlâ) and peace offerings (שֶׁלֶם, šelem) to prevent God from bringing disaster on Israel.