TRUE FAITH VS BELIEF: THE TESTIMONY OF PSALM 73

There is a difference between true faith and belief in doctrines about God, even if they are sound doctrines.  John Bunyan was advised by Mr. Gifford, his pastor and spiritual mentor, that people needed to be delivered from false tests of sound doctrine.

He told us to pay special heed not to accept any truth just upon blind trust.  Instead to cry mightily to God so that God would convince us of the reality of it and immerse us in it by his own Spirit in the holy Word.  “For,” he said, “when temptation comes strongly upon you if you have not received these things with evidence from Heaven, you will soon find that you do to have that help and strength to resist that you thought you had” (Grace Abounding to the Chief of Sinners, #117).

The composer of Psalm 73, a wisdom/didactic psalm, give us an early testimony to this experience of true faith.  The psalmist struggled with an issue of theodicy, the problem of good people suffering in this life.  We hear his testimony about how experiencing God is the foundation of what real faith is.  Let’s look at the flow of thought.

Opening to the psalmist’s story (1-3).

Verse 1: The speaker opens with his conclusion, a confession about how God is good to those who are pure in heart.

Verses 2-3: He gives a retrospective observation of what he had struggled with, how he nearly lost his foothold – a metaphor, perhaps referring to beliefs he had been taught about God (v. 2).  Why?  Because he had envied wicked people who prosper (3).  This psalm presents the real-life problem of why good people sometimes suffer and bad people do not.

His initial experience: the unjust lives of the wicked compared to his (4-14)

Verses 4-12:  He describes how wicked people become arrogant when they prosper and how they mock the notion of a God who knows and cares.

Verses 13-14: In contrast to the wicked, he began to think that keeping his heart pure had only left him stricken and punished; that is, being pure was worse than without benefit.

Interruption: a post-experience reflective comment (15-16)

At that time, had he spoken his despairing conclusion, it would have been an act of treachery to “the generation of your sons” – probably an idiom for faithful followers.  But, at that time, on his own, he could not make sense of what he saw.  Why did his perspective change?

Turning point in the speaker’s story (17). 

This is the turning point in the speaker’s account.  He entered the holy place of God –probably the temple.  He does not describe his religious experience.  He simply lets us know that he sought God, and that everything changed.

Reflection on his religious experience (18-27)

The speaker now addresses God while teaching the general audience through his testimony.  He shares the new perspective he gained, a faith perspective. 

Verses 18-20: He realized that the apparent success of the wicked is ephemeral. 

Verses 21-22: He realized how uncomprehending and ignorant he had been.

Verses 22-27: Most importantly, he realized that God would be eternally faithful to him.  Here the psalmist pushes beyond what one can see about justice in this life to a confidence in God’s grip on him forever.  God’s justice and faithful will prevail past the time in which his own flesh will fail, an outcome that stands in contrast to those who are unfaithful.

Verse 28: The speaker makes his confession of faith – he has taken refuge in God – with the attendant result of telling people of all the doings of God, even as he gives this testimony.

The composer of Psalm 73 did not come up with a philosophical answer to why the wicked sometimes prosper while the righteous suffer.  Rather, he came to the perspective of genuine faith.  In the experience of seeking God (entering the Holy place/temple), he realized that this life’s experience of apparent injustice is a fleeting dream.  For him, the real substance of life was knowing that God had an eternal hold on him and that he had taken refuge in a good God.  That is the biblical understanding of faith.  For us, it is knowing that God is sufficient.  For God, it establishes a right relationship, “Abraham entrusted himself to the LORD and He counted it to him as righteousness (Genesis 15:6).

“Faith” [Heb: ’amunah and Greek: pistis] basically means “entrustment.”  That is, a person rests upon that which has a convicting or proofing essence about it; it is trustworthy.  In this context, it rests on the character and behavior of God whom the psalmist experienced in the temple.  The convicting evidence of God’s Presence is why the psalmist [we] know that God holds on to us even after this body fails.

The psalmist’s post-religious experience of faith reminds me of Hebrews 11:1.  (See posts, “Faith and the Most Real,” Sept. 13, 2023 and a follow-up on April 23, 2025.)  A modern translation of Hebrews 11:1 is:

“Now faith (πίστις, pistis) is confidence (ὑπόστασις, hypostasis) in what we hope for and assurance (ἔλεγχος. elengchos) about what we do not see.” (NIV).

The second and third key terms (in Greek) are rendered above in a personal and subjective sense, which makes sense in the context of faith and hope; however, these words project something more foundational than a person's psychological state.  “Faith/entrustment” is grounded on more than belief.  The word hypostasis expresses “essence,” “real being,” and elengchos expresses “evidence of truth,” “the proving,” “verification.”  These are terms about what is most real.  Showing the parallelism of phrases here, although a little awkward in English, a more accurate translation would be:

Now this is faith:
                    regarding what we look to in the future [it is] essence/reality,
                    regarding matters not seen [it is] verification.

 Paraphrased for smoother English, and picking up the author’s thought in context:

 Now this is faith: the reality of what we look to in the future [the promises of God] and  the verification of matters not yet seen [of the promises of God].

Application:
Psalm 73 gives us insight into true biblical faith, which is much more than belief in sound doctrines about God and even feelings about God.  It is defined well in Hebrews 11:1; faith is experientially grounded on the Most Real.  It is why Mr. Gifford told John Bunyan to cry out to God for such certainty.  It is what happened in John Wesley’s heart-warming experience when he moved from belief to faith:

I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death. (Journal, May 242, 1738)

To reclaim a word that has been perverted in American politics, it is what was once called “evangelical” faith.  It is what happened to me while attending a worship service on May 2, 1972.  In the overwhelming Presence of God, I said, “Jesus, I am ruining my life.  I give it to you.”  Like the psalmist testified, “I have made the Lord God my refuge” (Ps 73:28).

THE RESURRECTION: FOUNDATION FOR HOPE

Pope Francis’ Easter message* led me to think about the message of hope in Hebrews 11:1.  He said,

“The resurrection of Jesus is indeed the basis of our hope. For in the light of this event, hope is no longer an illusion. Thanks to Christ - crucified and risen from the dead - hope does not disappoint! … That hope is not an evasion, but a challenge; it does not delude but empowers us.”

“All those who put their hope in God place their feeble hands in his strong and mighty hand; they let themselves be raised up and set out on a journey. Together with the risen Jesus, they become pilgrims of hope, witnesses of the victory of love and of the disarmed power of life.”

Hebrews 11:1, comments and translation:
As I have mentioned before, the message about faith and hope in Hebrews 11:1 is often misunderstood.#  Christian hope is not about “blind faith,” some sort of leap in the dark.  A modern translation of Hebrews 11:1 is:

“Now faith (πίστις, pistis) is confidence (ὑπόστασις, hypostasis) in what we hope for and assurance (ἔλεγχος. elengchos) about what we do not see.” (NIV).

The word hypostasis expresses “essence,” which philosophically meant “real being,” and elengchos expresses “evidence of truth,” “the proving,” “verification.”  Also, the syntax in the Greek is rather choppy, but that form makes a point rhetorically.  (I can feel the author saying, "So there!")  A more literal translation would be:

“Now this is faith: of things hoped for – essence (what is real), of things not seen – verification!”

Paraphrased for smoother English, and picking up the author’s thought in context:

“Now this is faith: the reality of the things we hope for [the promises of God] and the proof of things not yet seen [of the promises of God].”

When we understand that “faith” (pistis) is the commitment of entrusting oneself in relationship with God, we realize we have entangled ourselves with the Most Real, who has demonstrated his Presence and faithfulness in the Resurrection.

Easter Application:
Pope Francis, in his Easter message, grounds Christian hope in the Resurrection.  Based on that reality, he goes on to proclaim:

“Love has triumphed over hatred, light over darkness and truth over falsehood. Forgiveness has triumphed over revenge. Evil has not disappeared from history; it will remain until the end, but it no longer has the upper hand; it no longer has power over those who accept the grace of this day.”

“Sisters and brothers, especially those of you experiencing pain and sorrow, your silent cry has been heard and your tears have been counted; not one of them has been lost! In the passion and death of Jesus, God has taken upon himself all the evil in this world and in his infinite mercy has defeated it. He has uprooted the diabolical pride that poisons the human heart and wreaks violence and corruption on every side. The Lamb of God is victorious! That is why, today, we can joyfully cry out: ‘Christ, my hope, has risen!’”

Amen and amen!"
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* For full text, see: https://www.catholicnewsagency.com/news/263499/full-text-of-pope-francis-urbi-et-orbi-blessing-for-easter-2025
# Sept 13, 2023, “Faith and the Most Real”

ADVENT INCARNATION: WHAT DOES JESUS’ HUMANITY MEAN TODAY?

The role in which Jesus serves us today in his humanity is often overlooked.  Yes, our God became incarnate and emptied himself to become of servant and to die in humility.  But that is not the end significance of Jesus humanity.  I will circle around to this point.

I love the story of the father who brought demon-possessed son to Jesus’ disciples and they failed to heal him (Mark 9:14 – 29).  They then brought the boy and his father to Jesus, and the father said,

“But if you can do anything, take pity on us and help us."
“’If you can,’” said Jesus. "Everything is possible for one who believes."
Immediately the boy's father exclaimed, "I do believe; help me overcome my unbelief!"
(Mk. 9:22-23 NIV)

The father made a request or prayer to Jesus, basically saying, "I am trusting!  Help my insufficient, or weak, trust!"  This father is modeling a prayer for us today, one that Jesus will answer – on the basis of his humanity, his vicarious humanity.  Here are four key texts from Hebrew with a focus on Jesus’ humanity.

(Hebrews 2:17-18) For this reason he (Jesus) had to be made like his brothers in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people.  Because he himself suffered when he was tempted, he is able to help those who are being tempted.

(Hebrews 4:15-16) For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are-- yet was without sin.  Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.

(Hebrews 5:7-10) During the days of Jesus' life on earth, he offered up prayers and petitions with loud cries and tears to the one who could save him from death, and he was heard because of his reverent submission.  Although he was a son, he learned obedience from what he suffered and, once made perfect, he became the source of eternal salvation for all who obey him and was designated by God to be high priest in the order of Melchizedek.

(Hebrews 7:23-26) Now there have been many of those priests, since death prevented them from continuing in office; but because Jesus lives forever, he has a permanent priesthood.  Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them.  Such a high priest meets our need-- one who is holy, blameless, pure, set apart from sinners, exalted above the heavens.

First Point:  In his humanity, Jesus was and still is our high priest.  The priest represented the people before God.  The priest interceded for the people before God.  And, although Jesus offered a sacrifice once for all, these texts make clear that He was not a one-time priest; He continues in the role of high priest, interceding for us.  And does so on the basis of His humanity.  Jesus’ perfect human life makes him the perfect high priest and intercessor, because He was tempted in all ways human, but remained holy.

Background to second point:  Participation Theology
Over and over, the Bible teaches participation theology.  Not only do we participate in the life of Jesus, but that He participates in our lives.  Supporting texts:

·        John 14-15: unity with Jesus through the Holy Spirit, “Abide in me and I will abide in you….” (John 15:4)  “ I am the vine, you are the branches” (15:5)

·        Being filled with the Spirit (Eph 5:18) and walking in the Spirit.

·        United with Jesus in His death and resurrection (Romans 6:5)

·        Raised with Christ and living in Christ (Col 3:1 – 4).

Second Point:  Jesus is with us to help us in our weakness of faith.  Jesus is there to believe in us, with us, for us, and through us.  He is “able to help those who are being tempted” “so that we may receive mercy and find grace to help us in our time of need.”  So, too, brothers and sisters in Christ are there to believe for each other.  We one Body in Christ.  Therefore, when we are weak in faith, we can cry out to Jesus, "I do believe; help me overcome my unbelief!"  Jesus, who understands our humanity, is there to intercede for us.  And, our brothers and sisters in Christ, are also there to believe for us when we cannot.

Lord, Jesus, thank you that you became incarnate and became a high priest.  Thank you that in your humanity, you intercede still as my high priest.  Help me with my unbelief.  Amen.

THIS FAITH BY ITSELF, IF IT DOES NOT HAVE WORKS, IS DEAD (James 2:17)*

 Martin Luther famously did not like the Letter of James in the NT, calling it “that letter of straw.” To Luther it lacked the nature of the Gospel; it did not present “righteousness by faith.”  But James IS presenting righteousness by faith.  Entrusting oneself to God in Christ (faith/belief) results in an inseparable correlation, like two sides of the same coin.  To be “righteous” before God is to be rightly related to God AND others.

How did Jesus, and good Judaism, sum up the Law?  “Love the Lord your God and your neighbor as yourself” (Mark 12:29-31).  The so-called “Ten Commandments” are first about being rightly related to God and then to others (Exod 20:1-11, 12-17).  The Lord’s prayer is first about being rightly related to God and then inclusively for self and others/“us” (Matt 6:9-10, 11-13).  In my devotional reflection on Psalm 24:4 (9/25), the requirements of being completely perfect/whole and able to come into the presence of God are balanced pairs, such as “clean of hands” (actions towards others) and “pure of heart” (internal disposition) before the eyes of God.  On the one hand, Jesus could teach that all evil deeds such as theft, adultery, and greed come from the heart and that it is the heart that makes a person unclean (Mark 7:20-23).  On the other hand, Jesus could base judgment before the throne of God upon whether a person fed the hungry, took care of the sick, etc. (Matt 25:31-46).  Jesus addresses both the heart AND one’s actions.  There is a correlation between “love God” and “love your neighbor” that cannot be separated.

God’s people are called to be holy and, therefore, both “pure of heart” and “clean of hand.”  This is what James is getting at.  He understands that Abraham entrusted himself to God and God saw that as righteousness (James 2:23 quotes Gen 15:6); but, just before that quotation he points to Abraham’s obedience (2:20-22); that is, to “have faith in God” includes faithful obedience.  Unlike Luther (apparently?) a reader of James should recognize both that James’ understanding of “righteous by faith” is complete, but that in this letter he is particularly rebuking those who profess “faith,” but it is not there to be seen in obedience.

What good is it, my brothers, if someone would claim to have faith, but not have works?  Could this “faith” save him?  If a brother or sister were existing naked and were lacking daily food, and someone among you were to speak to them, “Go in peace!  Warm yourselves and fill yourselves with food!” and would not give them their bodily needs, what good is it?  Therefore, this “faith” by itself, if it does not have works, is dead. (James 2:14-17)

Lord, it is often easier for me to profess my faith in you, than to live faithfully before you in my relationships with others.  Help me to be faithful “in heart” and “in hand.”  Amen.

*This post is a follow up to a comment and response on the post of 10/2/23 on holiness and perfection that developed the previous post of 9/25/23 on Psalm 24 about perfection and seeking God.

HOLY AND RIGHTEOUS, ME?

 Just how holy and righteous am I to be?  My good friend and author of God and Human Wholeness: Perfection in Biblical and Theological Tradition responded to my last devotion (Sept. 25) with the concern that while it is true that God looks at the heart and honors those who seek God, we must not play down “innocent or hands” and “pure in heart” as impossible demands.  The Bible does not present such perfection as impossible; and, this is not just an OT command.  Jesus never lowered the bar.  Drawing on the OT (e.g. Lev 19:2; Deut 18:13) Jesus, in the “Sermon on the Mount,” commands, “Be perfect, therefore, as your heavenly Father is perfect” (Matt 5:48).

I think Christians, including myself, try to find ways to sidestep this call to perfection.  Some people who adopt the forensic notion that Jesus’ righteousness is imputed to them (that is, God sees Jesus’ righteousness and not one’s own sinfulness) can lead them to such a sidestep.  They are already righteous!  This belief may serve as a corollary to the “cheap grace” practice of coming forward at church and saying the “sinner’s prayer” so that one “gets saved” and will not “go to hell,” but their lives do not change.  Another example would be those Christians who uphold a form of Dispensational theology that actually tosses out the Sermon on the Mount as not applicable to Christians!  My best excuse for self-tolerance (better: self-justification) fits a pattern of seeing myself as not quite as bad as some of those other folk.

But God is serious about the call for God’s people to be holy (distinct) and righteous in their relationships with God and others.  God works through God’s people.  It is through them that others are drawn to Christ and find blessing, healing, wholeness in relationship with their Creator.  Again, and embedded in Psalm 24, is the key answer: the practice of seeking God.  Those who truly seek God will be moving toward such perfection.  They will have the heart’s desire to change, and they will have the efficacious Presence of God to enable that change.  From them will radiate what Paul calls the “fruit of the Spirit,” love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Gal 5:22 – 23).

Lord, I want to be such a faithful seeker of you, your kingdom, your righteousness.  Help me.  Amen.

FAITH AND THE MOST REAL*

 The most real is that which is not seen or touched.  The reality beyond my phenomenal world is filtered by my physical, sensory apprehension system and the cumulative syntheses of my experiential interactions.  Even time and space are relative to me as an observer.  (A photon can travel a million light years and yet from “its perspective” not a second has passed!)  My propensity, then, is to ground myself in my subjective, ephemeral constructions of life.  But what is Most Real?  That which lies behind my reality.  The One who does not “exist” as I exist, but is Tillich’s “Ground of Being” - if I understand him.  Einstein said, “Try and penetrate with our limited means the secrets of nature and you will find that, behind all the discernible concatenations, there remains something subtle, intangible, and inexplicable. Veneration for this force beyond anything that we can comprehend is my religion.”# These thoughts led me Hebrews 11:1, a much misunderstood verse.

I have heard cynics wrongly refer to this verse as the “blind faith” verse, the “leap-of-faith” verse.  A modern translation of Hebrews 11:1 is:

“Now faith (πίστις, pistis) is confidence (ὑπόστασις, hypostasis) in what we hope for and assurance (ἔλεγχος. elengchos) about what we do not see.” (NIV).

The second and third key terms (in Greek) are being rendered above in a personal and subjective sense, which makes sense in the context of faith and hope; however, these words project something more foundational than a person's psychological state.  The word hypostasis expresses “essence,” “real being,” and elengchos expresses “evidence of truth,” “the proving,” “verification.”  So, a wordier rendering would be:

"Faith of what we look forward to is what's real; [faith] of things not see-able is verification."

When we understand that “faith” (pistis) is the commitment of entrusting oneself in relationship with God, then we see that this verse is stating that a faith commitment entangles one to what is Most Real.  By such faith one is grounded on the Reality that has promised things to come and on the Reality that is not visible to the eye.

I cannot explain the reality of this faith relationship to someone who does not know it.  I freely admit to agnostic friends that logically my theistic and Christian beliefs could be wrong – something which my Christian friends find close to blasphemy.  However, just like our material brain’s processing of our sensory perceptions can never be proven as giving us the correct apprehension of reality, so too I must admit that logically my beliefs fall into the same category.

What I know, just like Hebrews 11:1 states, is that the commitment of myself to my Creator satisfies me with a peaceful assurance of the reality of my Creator in relationship with me.

For this I give thanks, Amen.

*A devotional reading by John Baillie yesterday started me on this train of thought.
#Quoted at: https://religiousnaturalism.org/god-as-ground-of-being-paul-tillich/