5. The obedience that characterizes our covenant life must also possess certain attributes if it is to be recognized by God as faithful. Or put another way, it is our commitment to these attributes that is the key to achieving the faithfulness God requires in our obedience.

 5.1. Careful  [Question being addressed: Can I take risks and be sloppy in my practice of God’s Word and still be considered faithful? No, you must be careful in both your lifestyle and obedience.] (Deu 28:1b) – “If you faithfully obey the voice of the Lord your God, being careful to do all his commandments”

5.2. Comprehensive [Question being addressed = Can I be selective in what I choose to faithfully obey as commandments necessary to salvation? No, you must  comprehensive in your submission to God’s Word.] (Deu 28:1b) – “If you faithfully obey the voice of the Lord your God, being careful to do all his commandments”

5.3. Confirmed [Question being addressed = Can a person be considered faithful whose obedience has never been tested or when tested, fails? No, faithful obedience refers only to that which has been confirmed through testing.] (Deu 8:1-2) – “You shall remember the whole way the Lord your God  had led you…testing you to know what was in your heart, whether you would keep his commandments or not.”

5.4. Cheerful [Question being addressed = Can I be faithful and yet possess a bad attitude or be unhappy in my obedience? No, you must serve God will cheerfulness.] (Deu 28:47) – “Serve the Lord your God with joyfulness and gladness of heart.”

5.5. Confident [Question being addressed = Can I question the character and competency of God and remain faithful? No, faithfulness requires complete confidence in God.] (Deu 1:21-36) – “wholly followed the Lord”

5.6. Communal [Question be addressed = Can I achieve faithfulness independent of the covenant community? No, faithful obedience is never personal or private. It instead must be learned and practiced by spending time w/the covenant community]. (Pro 18:1)

“isolates” (פרד) [paw-rad] = separate from close relationships with others (e.g. Gen 10:5, 25:23; Est 3:8; Rut 1:17; Psa 22:14; Hos 4:14; LXX – Mat 19:6; 1Co 7:10).

“own desire” (תַּאֲוָה) [taavah] = a selfish, greedy or shameful want (e.g. Num 11:4).

(LXX trans. of Pro 18:1) = “A man wishing to be separate from friends/loved ones w/his time, seeks what is shameful.”

It sb obvious from this single verse that not being committed to – or spending time w/others in the covenant community, is a path that does not end in faithfulness. It is instead exposes one as selfish, greedy or shameful. That being said, support for possessing a communal mindset as it relates to our obedience goes far beyond one verse. The New Testament (especially) is filled w/teaching that directly supports the necessity of communal obedience – (or as stated earlier) an obedience that is learned and practiced by spending time with the covenant community.

5.6.1. The covenant community is the primary place where – and the people from whom, we learn what faithful obedience is – and looks like. IOW: You can’t know what or how to faithfully obey unless you are committed to – and spending time w/the covenant community. Our obedience therefore must be communal in nature. (Act 15:22-28; Deu 17:9-12; Gal 2:1-2; Heb 13:7-9; Phi 3:17, 4:9; Tit 2:1-6). How often God wants us actively pursuing fellowship w/covenant family outside our physical families (Act 2:42- 46; Heb 3:12) = More than just on Sundays. We are to be talking to/spending time/sharing a meal w/our brothers and sisters (especially the mature and her leaders) on frequently throughout each week.

“Spiritual formation [or growth in learning] occurs primarily in the context of the community. People who remain connected to their brothers and sisters in the local church almost invariably grow in self-understanding, and they mature in their ability to relate in healthy ways to God and their fellow human beings.” – Joseph Hellerman (When The Church Was A Family)

5.6.2. The covenant community is also the primary place where – and the people with whom, we are to practice our obedience:

5.6.2.1. Jesus reveals the covenant community/our Christian brothers and sisters to be the determining factor in distinguishing between true and false disciples (Joh 13:34-35).

5.6.2.2. Paul reveals the covenant community/our Christian brothers and sisters to be the determining factor in regard to fulfilling the law/faithfulness (Rom 13:8-10 w/Lev 19:18 w/Mat 22:39; also Gal 5:14-15 – “bite and devour” = ).

5.6.2.3. The covenant community is Paul’s emphasis when it comes to the issue of being found faithful by God (1Th 3:12) = Notice it is only as we increase in communal obedience that we are considered “blameless” (i.e. faithful).

5.6.2.4. Peter reveals the covenant community/our Christian brothers and sisters to be the determining factor in avoiding a charge of unfaithfulness (i.e. being guilty of a multitude of sin) (1Pe 4:8) – “Above all” = Sitting on top of the list of things we should be giving our attention to is the covenant community, otherwise we may be guilty of sins of omission.

5.6.2.5. Jesus makes it clear that it is impossible to possess salvation without the practice of communal obedience (Mat 19:16-21; Mat 25:31-46 = Jesus recognizes us as His “sheep” is contingent upon our care for those in the church).

5.6.2.6. John makes it clear that it is impossible to possess salvation without the practice of communal obedience (1Jo 3:16-22) = Practicing our obedience in relation to the covenant community thru providing for their needs is how we do “what pleases” God (act in faithfulness) and “reassure our heart before Him” in regard to salvation (see also 4:7-8, 17-18).

“The family of God is where I lose my life in order to gain it.” – Joseph Hellerman

5.6.2.7. James makes it clear that it is impossible to possess saving faith without the practice of communal obedience (Jam 2:14-17) = Notice, the focus of our “works” of obedience in caring for others is again communal – i.e. in relation to those we call “brother or sister”. And our faith is viewed as “dead” or non-saving when our failure is in respect to these people.

“The welfare of the community must take precedence…for we are born for fellowship, and he who sets its claims above his private interests is specially acceptable to God.” – Josephus, Contra Apion, 2.197

“In a church imitating those found in biblical times the person perceives himself or herself to be a member of a group and responsible to the group for his or her actions, destiny, career, development, and life in general. The individual person is embedded in the group and is free to do what he or she feels right and necessary only if in accord with group norms and only if the action is in the group’s best interest. The group has priority over the individual member, and it may use…the members of the group itself to facilitate group oriented goals and objectives.” – B. Malina  (Christian Origins And Anthropology)

 CLOSING CONTEMPLATION/CHALLENGE: “The blood of the covenant is thicker than the water of the womb” (Mar 3:31-35). At the end of our life, which family will our actions prove we were most loyal to?

“The loyalty conflict [in Scripture] is not about making a choice between God and people. Rather, it is about choosing between one group of people and another – between our natural family and our eternal family.” – Joseph Hellerman

Faithfulness (not perfection) is what Christ has always required to receive and remain in a saving relationship w/Him.

(IOW): to receive Christ as Savior, a person must not only trust in Christ for the forgiveness of their sins, but also vow faithful (not perfect) obedience to Him as Lord. Once they have gained that saving relationship (thru baptism – 1Pe 3:21), they must (then) fulfill their former vow by living in faithful obedience to Him if they hope to maintain it and its promises.

*What the Reformers seemed to have missed in their promotion of faith alone for justification/salvation = (Jam 2:20-24).

(20) = Faith [F] that does not require Faithful Obedience [FO] does not justify/save.

(21) = Abe was justified/saved b/c of also possessing [FO].

(22) = Abe’s [F] needed [FO] to be complete/legit unto salvation.

(23) = Abe’s initial [F] therefore included a promise/obligation of [FO]

This is why James can say Gen 15 – the acct of Abe rec’g salvation – was “fulfilled” in Gen 22 – the acct of Abe offering Isaac. If no promise/obligation to [FO] was made in Gen 15, then hardly could James say it was “fulfilled” in Gen 22. Fulfillment implies a prior promise/obligation (πληρόω = to bring to completion something formerly promised; See Mat 5:17 w/Exo 24:7).

(24) = The biblical equation for gaining justification unto salvation is: JUST/SALV = G([F] + promise of [FO]) + M([F] + [FO]) ———- NOT JUST/SALV = [F] alone = [FO][1]

4. Obedience to God’s Word must be what characterizes our covenant life if our obedience is to be recognized by God as faithful[2].

5. The obedience that characterizes our covenant life must also possess certain attributes if it is to be recognized by God as faithful. Or put another way, it is our commitment to these attributes that is the key to achieving the faithfulness God requires in our obedience.

5.1. Careful  [Question being addressed: Can I take risks and be sloppy in my practice of God’s Word and still be considered faithful? No, you must be careful in both your lifestyle and obedience.] (Deu 28:1b) – “If you faithfully obey the voice of the Lord your God, being careful to do all his commandments.”

5.2. Comprehensive [Question being addressed = Can I be selective in what I choose to faithfully obey as commandments necessary to salvation? No, you must  comprehensive in your submission to God’s Word.] (Deu 28:1b) – “If you faithfully obey the voice of the Lord your God, being careful to do all his commandments.”

5.3. Confirmed [Question being addressed = Can a person be considered faithful whose obedience has never been tested or when tested, fails? No, faithful obedience refers only to that which has been confirmed through testing.] (Deu 8:1-2) – “You shall remember the whole way the Lord your God  had led you…testing you to know what was in your heart, whether you would keep his commandments or not.”

5.4. Cheerful [Question being addressed = Can I be faithful and yet possess a bad attitude or be unhappy in my obedience? No, you must serve God will cheerfulness.] (Deu 28:47) – “Serve the Lord your God with joyfulness and gladness of heart.”

5.5. Confident [Question being addressed = Can I question the character and competency of God and remain faithful? No, faithfulness requires complete confidence in God.] (Deu 1:21-36) – “wholly followed the Lord”.

5.6. Communal [Question be addressed = Can I achieve faithfulness independent of the covenant community? No, faithful obedience is never personal or private. It instead must be learned and practiced by spending time w/the covenant community]. (Pro 18:1)

“isolates” (פרד) [paw-rad] = separate from close relationships with others (e.g. Gen 10:5, 25:23; Est 3:8; Rut 1:17; Psa 22:14; Hos 4:14; LXX – Mat 19:6; 1Co 7:10).

“own desire” (תַּאֲוָה) [taavah] = a selfish, greedy or shameful want (e.g. Num 11:4).

(LXX trans. of Pro 18:1) = “A man wishing to be separate from friends/loved ones with his time, seeks what is shameful.”

It should be obvious from this single verse that not being committed to – or spending time w/others in the covenant community, is a path that does not end in faithfulness. It instead exposes one as selfish, greedy or shameful. That being said, support for possessing a communal mindset as it relates to our obedience goes far beyond one verse. The New Testament (especially) is filled w/teaching that directly supports the necessity of communal obedience – (or as stated earlier) an obedience that is learned and practiced by spending time with the covenant community.

5.6.1. Our dependence upon the covenant community as the place where – and the people from whom, we learn what faithful obedience is – and looks like, is supported by the fact that:

5.6.1.1. The interpretation and understanding of Scripture was given to the church/covenant community – not the individual (Act 15:22 w/28 = Notice the voice of the covenant community is viewed as the Holy Spirit; see also Deu 17:9-12).

If our ability to interpret/understand God’s Word – or know what and how God commands us to obey, were something everybody could do on their own, then what we would expect wb references to individuals doing just that – or commands calling for us to personal enlightenment (something common in other religions). No such references, however, exist. Correct understanding/interpretation for the individual is instead dependent on the covenant community (e.g. Gal 2:1-2). Not only that but were we able to go it alone –  we would also expect the Scripture to be addressed to us as individuals. Once more, however, such is not the case. It is written instead to the covenant community (e.g. Rom 1:17; 1Co 1:1-2; 2Co 1:1; Gal 1:1-2; Phi 4:1:1 w/4:15; Col 4:16; 1Th 1:1; 2Th 1:1). That Scripture is indeed intended for the plurality of God’s people/covenant community – versus the individual attempting to learn on their own, includes the instruction given to such individuals as Adam and Eve, Noah, and Abraham since their recorded accounts were written by Moses for use with the (Old) covenant community (see Deu 4:8 – given to the nation/covenant community NOT individuals). Even the book of Philemon in the New Testament was a community message. Though given the title of one of its recipients, it was ultimately addressed to the entire church (Phm 1:2). Furthermore, before the 15^th century, it was near impossible for a person to learn what God required outside of the covenant community.  Two reasons: 1) before this time most people were illiterate 2) before this time bibles were a rare and very expensive commodity. They were produced by scribes (or later, monks) copying everything by hand. Time to create one bible would be between 10-12 months and cost between $16-30k (in modern-day dollars). The only ones, therefore, possessing bibles were the covenant communities/churches. What changed all of this in the 15^th century was the invention of the printing press. The availability of books to read (especially the bible) also motivated people to learn to read. Lastly, it sb mentioned that it is only b/c of the covenant community that we know what constitutes God’s Word since it was the early church who together determined what documents were divinely inspired and worthy of being recognized and included in the Scriptures. Hence the reason we are told what we are in (Act 2:42) = The early church spent time w/each other b/c there was no other practical way to learn God’s will and word than thru being around the covenant community – the plurality of God’s pastors and people working together to interpret and understand. This is the reason (no doubt) Paul says what he does to the Colossians (Col 3:16 -17) = How we “do everything in the name of the Lord” is predicated – or dependent upon, “the word of Christ dwelling in [us] richly – which comes thru  the “teaching and admonishing” of the covenant community. That Paul is indeed speaking of the covenant community is made clear by the previous verse (15).

5.6.1.2. God commands us to spend our time w/the leaders and the mature in the covenant community.

When it comes to learning, God calls us to spend time with the leaders and mature of the covenant community (i.e. her diakonos members). And that b/c these are the people the Holy Spirit uses to show us how God’s commands are applied or lived out in our current, cultural context (Heb 13:7-9; Phi 3:17, 4:9; Tit 2:1-6).

Our dependency on the covenant community to learn God’s will and word is how the Protestant Reformer John Calvin understood the early church leader, Cyprian’s reference to the church as our Mother (“You cannot have God as your Father if you do not have the church as your Mother.”),

“Because it is our intention to discuss the visible church, let us learn from the simple title of ‘mother’. How useful, how necessary it is that we should know her. For there is no other way to [not only] enter life unless this mother conceive us in her womb, [but also], nourish us at her breast… [and] keep us under her care and guidance until, having put off this mortal flesh, we become like the angels”

BOTTOM LINE = You can’t know what or how to faithfully obey unless you are committed to – and spending time w/the covenant community. Our obedience therefore must be communal in nature.

“Spiritual formation [or growth in learning] occurs primarily in the context of the community. People who remain connected to their brothers and sisters in the local church almost invariably grow in self-understanding, and they mature in their ability to relate in healthy ways to God and their fellow human beings…In spite of [this], people in crisis frequently insist on going it alone – following their individualistic, often self-destructive pathways.” – Joseph Hellerman (When The Church Was A Family)

CLOSING CONTEMPLATION/CHALLENGE = Are you spending enough time w/the covenant community/your Christian brothers and sisters – most especially those who are leaders/mature, learning and growing in your faith? Remember, it is impossible to do those things w/o them!

The minimum requirement =  (Act 2:42 -46 – “day by day”; Heb 3:12 – “as long as it is called ‘Today’”) = Both phrases are idiomatic references to connections/fellowship that is taking place frequently during the week. In the case of both passages, it is important to also note that such connections/fellowship is being actively pursued (versus waiting for others to connect w/you) and is in relation to those outside our immediate home or comfort zone (they were “together” “breaking bread in their homes”).  In summation then, connection w/the covenant community on Sunday only or rarely any other day, is not enough! We are commanded to be characterized by actively pursuing regular and frequent contact w/others in the covenant community outside our immediate home (or comfort zone).

[1] The biblical equation for justification/salvation is also not Roman Catholicism which wb: JUSTIFICATION/SALVATION = [F] + [FO] unto perfection.

[2] Characterize = the behavior that most occurs, is the typical or predominate pattern of your life since becoming a Christian. IOW: YOU ARE WHAT YOU DO (Eze 18; Rev 20).

Faithfulness (not perfection) is what Christ has always required to receive and remain in a saving relationship w/Him.

(IOW): to receive Christ as Savior, a person must not only trust in Christ for the forgiveness of their sins, but also vow faithful (not perfect) obedience to Him as Lord. Once they have gained that saving relationship (thru baptism – 1Pe 3:21), they must (then) fulfill their former vow by living in faithful obedience to Him if they hope to maintain it and its promises. This is true under the New Covenant just as it was under the previous covenants (e.g. Old Covenant). The mechanics of salvation have remained the same. That salvation requires faithfulness is completely reasonable given that it does not negate faith in Christ (since our faith in Christ includes/implies faithfulness); nor does it mean we are earning our way to heaven (since our salvation is a marriage covenant w/Christ). Instead, what this requirement of faithfulness does mean is that our initial justification (by faith) is not enough and that God (having also required faithfulness), has supplied us (in His Word) with the knowledge necessary to both acquiring it as well as assessing whether we already possess it.

4. Obedience to God’s Word must be what characterizes our covenant life if our obedience is to be recognized by God as faithful[1].

5. The obedience that characterizes our covenant life must also possess certain attributes if it is to be recognized by God as faithful. Or put another way, it is our commitment to these attributes that is the key to achieving the faithfulness God requires in our obedience

5.1. Careful  [Question being addressed: Can I take risks and be sloppy in my practice of God’s Word and still be considered faithful? No, you must be careful in both your lifestyle and obedience.] (Deu 28:1b) – “If you faithfully obey the voice of the Lord your God, being careful to do all his commandments”

5.2. Comprehensive [Question being addressed = Can I be selective in what I choose to faithfully obey as commandments necessary to salvation? No, you must  comprehensive in your submission to God’s Word.] (Deu 28:1b) – “If you faithfully obey the voice of the Lord your God, being careful to do all his commandments”

5.3. Confirmed [Question being addressed = Can a person be considered faithful whose obedience has never been tested or when tested, fails? No, faithful obedience refers only to that which has been confirmed through testing.] (Deu 8:1-2) – “You shall remember the whole way the Lord your God  had led you…testing you to know what was in your heart, whether you would keep his commandments or not.”

5.4. Cheerful [Question being addressed = Can I be faithful and yet possess a bad attitude or be unhappy in my obedience? No, you must serve God will cheerfulness.] (Deu 28:47) – “Serve the Lord your God with joyfulness and gladness of heart.”

5.5. Confident [Question being addressed = Can I question the character and competency of God and remain faithful? No, faithfulness requires continuing/complete confidence in God.]

(Deu 1:21-36) – wholly followed the Lord” = Caleb was recognized as faithful by God b/c – unlike his fellow spies – he possessed complete confidence in the character and competency of God – that He would do what He promised (i.e. vv 30-31; see also Deu 9:23-24 and Num 14:1-11) = Notice, not believing/having confidence in God is considered “rebellious” – i.e. unfaithful). In contrast to the others (then), Caleb did trust/believe God and as a result was (once more) considered faithful (a man who “wholly followed God”). It is for this reason that Caleb is described as possessing a “different spirit” (i.e. a spirit of confidence/trust/belief in God –  Num 14:24). This confidence/trust/belief is also the reason for Caleb’s report being so different than the other spies (see Num 13:25-32) = B/C of his confidence/trust/belief in God, Caleb possessed courage and a very optimistic perspective in relation to their God-appointed mission. Another of the fruits/benefits of confidence/trust/belief (then) is courage and a positive outlook on life. This (too) is (most likely) included in the idea of Caleb possessing a “different spirit”. It was the direct opposite of most in the covenant community (see again Num 14:1). What therefore can be concluded about Caleb, is that his faithfulness to God was aided by his continuing faith in God since this is what having confidence/trust/belief in God means. It means, that I possess – or continue to possess – faith. The fact that such faith must continue if we are to be those counted as faithful should not surprise us. Per our discussion in previous studies, faith (confidence/trust/belief) and faithfulness are two sides of the same coin. To speak of one is to imply the other. IOW: Where there is legitimate (or saving) faith, there wb faithfulness. And likewise, where there is faithfulness there must also a continuance of faith (Jam 2:21– “faith was active along with his works”) = the initial faith/confidence in God Abraham had originally expressed (Gen 15:6) continued as the means/motivation to his faithful obedience (which in turn “completed” his faith – i.e. proved that he had fully submitted his life in total trust to God).

5.5.1. Stated in terms of continuing/complete confidence in God, the Scriptures confirm the following two sequential truths:

5.5.1.1. Continuing/complete confidence in God is absolutely necessary to faithful (or continuing) obedience – i.e. to God identifying us as faithful (Psa 26:1, 125:1; Heb 11:6; Consider also 2Ki 17:13-18).

5.5.1.2. Continuing/complete confidence in God is the key to salvation/deliverance/blessings (1Ch 5:18-20; 2Ch 20:20; Psa 13:5, 22:4-5, 28:7, 32:10, 33:18-21,  37:3-5, 40:4, 52:7-9, 78:1-32, 84:12, 115:3-9, 146:1-5, 147:10-12; Pro 16:20, 28:25, 29:25; Isa 26:4; Jer 17:7, 39:18).

5.5.2. Why God is trustworthy – i.e. worth trusting or putting your complete confidence in:

5.5.2.1. He never changes His mind or lies (Num 23:19).

5.5.2.2. He knows everything and is never wrong about anything (Gen 6:5; 1Ch 28:9; Job 37:14-16; Psa 10:13-14, 50:11, 94:8-11; Pro 15:3; Isa 40:13; Hos 7:2; Mat 6:8; Heb 4:13; Rom 2:16, 11:34; Rev 2:23 //2Sa 22:31; Psa 18:30; Pro 30:5; “proves true” = refined by fire – Isa 1:25; (LXX) = Rev 3:18).

5.5.2.3. He controls everything and cannot fail (Isa 14:26-27, 46:8-11, 55:8-11; Lam 3:37; Psa 103:19; Dan 4:35; Mat 19:26; Luk 1:37; Psa 135:5-6; e.g. Jos 21:45, 23:14; Mat 10:25-33).

5.5.2.4. He and His words/decrees/plans are eternally relevant (Deu 33:27-29; Psa 9:5-7, 10:16, 33:10-12, 45:6, 102:12, 146:10//Psa 119:89, 152, 160//Psa 148:1-6; Pro 19:21).

5.5.2.5. He loves and does what’s best for those who love Him (Psa 36:5-9, 57:10, 59:10-17, 63:1-8, 86:1-15, 103:11 w/17, 108:4, 117:2, 118:1-21, 130:7-8; Pro 3:5 w/11-12; Jer 29:11; Joh 3:16, 15:13, 16:24-27, Rom 5:5-8, 8:28, 35-39; Gal 2:20; Eph 2:4-5, 3:19, 5:2, 25; 2Th 2:16; Heb 12:7-11; 1Pe 5:8; 1Jo 3:1, 16, 4:10; Rev 1:5, 3:19).

5.5.3. Signs that you are not living with complete confidence (faith/belief/trust) in God (as your God/leader of your life):

5.5.3.1. Making excuses as to why you cannot handle a situation, do what God requires of you or make the necessary changes for success (Phi 4:10-13; 1Co 7:20-21; Luk 14:15-24; e.g. paying your tithe, being the husband or father God requires).

5.5.3.2. Succumbing to temptation, acting irresponsibly or unlawfully as though you had no other choice or it was somebody else’s fault (1Co 10:10; Jam 1:13-15).

5.5.3.3. Acting as though you will not be judged by what you actually do (but what you wish you did) (Deu 29:18).

5.5.3.4. Acting as though God does not mean -or will do – exactly what He says (Psa 10:11-14, 50:16-22; Gal 6:7-10).

5.5.3.5. Acting as though God will not send you to Hell for the little stuff (Mat 5:17-19).

5.5.3.6. Thinking that you can avoid responsibility for your actions if you play ignorant or continue in ignorance (Pro 24:12).

5.5.3.7. You find yourself at times questioning God’s Word (Gen 3:1-5).

5.5.3.8. You get angry with the outcome or worry/complain/fret about something out of your control (Pro 21:1, 31; Pro 16:4, 33; e.g. the weather, the wicked, the economy, what’s going on at work, sports, the speed of traffic, your flat tire on the way to work, etc.)

5.5.3.9. You get angry or confused when the result of what you did is exactly what God said it would be (Pro 19:3).

5.5.3.10. God’s Word, God’s church and God’s faithful are not your first priority (Act 2:42).

CLOSING CONTEMPLATION: (Jam 1:22-25)

[1] Characterize = the behavior that most occurs, is the typical or predominate pattern of your life since becoming a Christian. IOW: YOU ARE WHAT YOU DO (Eze 18; Rev 20)

Faithfulness (not perfection) is what Christ has always required to receive and remain in a saving relationship w/Him.

(IOW): to receive Christ as Savior, a person must not only trust in Christ for the forgiveness of their sins, but also vow faithful (not perfect) obedience to Him as Lord. Once they have gained that saving relationship (thru baptism – 1Pe 3:21), they must (then) fulfill their former vow by living in faithful obedience to Him if they hope to maintain it and its promises. This is true under the New Covenant just as it was under the previous covenants (e.g. Old Covenant). The mechanics of salvation have remained the same. That salvation requires faithfulness is completely reasonable given that it does not negate faith in Christ (since our faith in Christ includes/implies faithfulness); nor does it mean we are earning our way to heaven (since our salvation is a marriage covenant w/Christ). Instead, what this requirement of faithfulness does mean is that our initial justification (by faith) is not enough and that God (having also required faithfulness), has supplied us (in His Word) with the knowledge necessary to both acquiring it as well as assessing whether we already possess it.

4. Obedience to God’s Word must be what characterizes our covenant life if our obedience is to be recognized by God as faithful[1].

5. The obedience that characterizes our covenant life must also possess certain attributes if it is to be recognized by God as faithful. Or put another way, it is our commitment to these attributes that is the key to achieving the faithfulness God requires in our obedience.

5.1. Careful  [Question being addressed: Can I take risks and be sloppy in my practice of God’s Word and still be considered faithful? No, you must be careful in both your lifestyle and obedience.] (Deu 28:1b) – “If you faithfully obey the voice of the Lord your God, being careful to do all his commandments”

5.2. Comprehensive [Question being addressed = Can I be selective in what I choose to faithfully obey as commandments necessary to salvation? No, you must  comprehensive in your submission to God’s Word.] (Deu 28:1b) – “If you faithfully obey the voice of the Lord your God, being careful to do all his commandments”

5.3. Confirmed [Question being addressed = Can a person be considered faithful whose obedience has never been tested or when tested, fails? No, faithful obedience refers only to that which has been confirmed through testing.] (Deu 8:1-2) – “You shall remember the whole way the Lord your God  had led you…testing you to know what was in your heart, whether you would keep his commandments or not”

5.4. Cheerful [Question being addressed = Can I be faithful and yet possess a bad attitude or be unhappy in my obedience? No, you must serve God will cheerfulness.]

(Deu 28:45-47)

Verses 46 and 47 exist to give further clarity to the previous statement/warning in verse 45 (“All these curses shall come upon you…because you did not obey the voice of the Lord your God…”). As such, Moses is attempting to communicate what – among other things – would cause the Lord to view the Israelites as unfaithful. And it included an obedience that was not cheerful (“they shall be …against you…because you did not serve the Lord your God with joyfulness and gladness of heart.”). IOW: God cares about the attitude we have in relation to the obedience we give.

5.4.1. OT examples of God (directly) calling His people to cheerful obedience (Psa 100:2; As revealed by their context, many of the Psalms which speak of giving thanks/praise to the Lord are referring to serving God w/cheerful obedience – Psa 32:8-33:1 = “Praise”/“joy” is the befit[ting]”/correct attitude of those who obey God/the “righteous”/the “upright”/those who “walk in the way [they] should go”; Psa 50:14-23 = The way we are to fulfill our [marriage “covenant”] “vows” [of obedience to God’s “statutes”] is w/“thanksgiving” [i.e. cheerfulness/joy] since this is how the one receiving “the salvation of God” “orders his way rightly.”).

5.4.2. NT examples of God calling His people to cheerful obedience (Phi 3:1 w/4:4; Col 1:9-12; Gal 5:22; 1Th 1:6, 5:16-18; 1Pe 1:8-9; 2Co 8:1-2 w/9:12-13 = Giving to the Jerusalem church was viewed as obedience. An act the Macedonians did w/an attitude of joy of cheerfulness– something Paul was calling for in the Corinthians’ obedience as well – see 9:7; Heb 13:15 = Live characterized by a joyful attitude toward God [“continually offer up a sacrifice of praise to God”] since such cheerfulness is the sign/proof [“the fruit of lips”] of those living in obedience to Jesus as Lord [those “that acknowledge His name” – literally, “who confess His name” – Rom 10:9]; 1Jo 5:3 = They are a joy [versus being “burdensome”]. We therefore obey them with cheerfulness).

5.4.3. Number one reason God’s OT people failed to possess cheerful obedience (and therefore be recognized by God as faithful) = Grumbling/Complaining[2] (In re: to dissatisfaction = Num 11:1-6; In re: to distrust = Num14:1-11, 27-35 w/Deu 1:26-35; Consider also – Mic 6:3; Mal 2:13).

5.4.4. NT examples of God warning His people to avoid grumbling or complaining in their service to Him – i.e. of serving/obeying Him w/o a cheerful attitude (1Co 10:10; Phi 2:12-15 w/3:1).

5.4.5. What else God views as sinful grumbling/complaining:

5.4.5.1. Questioning the moral character or competency of God’s legitimate leaders[3] (Exo 16:1-8, 17:1-3; Num 14:2, 16:8-50; Jos 9:17-21; No doubt this was in the mind of Hebrew’s author when giving instruction as to the church’s leaders – Heb 13:17).

5.4.6.2. Possessing a bad attitude when adversity comes or you don’t get what you want (e.g. throwing a pity-party for yourself thru pouting, weeping/whining like a baby, throwing a temper-tantrum/getting angry, acting like a jerk to everyone else, using such adversity as an excuse to act irresponsibly in your spending, eating, etc. – see again Num 11:4 w/18-20; Jam 1:19-20 w/1:2; Jam 4:1-3 w/Jon 4:1-11 = Anger b/c we do not get what we want w/no regard for what God wants – or trust in the good that He may be accomplishing thru it – does produce the righteousness of God” [i.e. qualify as righteous behavior/faithful obedience]. It is does not therefore “do [us] well to be angry”/possess a bad attitude in re: to what God has determined take place in our lives. It is instead another form of sinful grumbling that does not accomplish the cheerful obedience God expects of us).

5.4.6. What God does NOT view as sinful grumbling/complaining:

5.4.6.1. Calling out for God’s help (i.e. casting your burdens/anxieties on Him believing He cares and will deliver you) (Exo 14:10-15, 15:22-26; Psa 55:1-23, 64:1, 102:1, 142:1-7; Jer 12:1; 1Pe 5:7; e.g. Jesus – Luk 22:39-43 – Notice Jesus’ complaint expresses both trust in God’s help and will as right. In this light consider Heb 12:1-2 – Notice Jesus knew his suffering would end in a joyous/worthwhile deliverance – We are to take the same attitude in our suffering).

5.4.6.2. Calling out to God for understanding, trusting that He will (one day) provide a righteous answer/reason and ultimately bring deliverance[4] (Psa 6:1-10, 13:1-6, 35:17-28, 94:1-23; Hab 1:1-2:14; Jam 1:1-8).

5.4.6.3. Expressing a desire to be free from sin, this sinful world and faithless/unfaithful followers of God (Rom 7:24-25 w/8:20-23; 2Co 5:1-4; Mat 17:14-17).

CLOSING QUESTION/CONTEMPLATION: How would those who know you best describe the temperament of your obedience (especially when in the midst of adversity)? Is it cheerful or do you act like the world’s biggest baby and martyr? Understand if those who know you best see flaws in this area- how much more the Lord! Remember, YOU ARE WHAT YOU DO – NOT WHAT YOU THINK (YOU ARE). No-one therefore will be considered faithful on Judgment Day who was not characterized by cheerful obedience. Today is the day of salvation (to change in the direction of salvation)!

[1] Characterize = the behavior that most occurs, is the typical or predominate pattern of your life since becoming a Christian. IOW: YOU ARE WHAT YOU DO (Eze 18; Rev 20)

[2] There are several words used in the Bible to communicate grumbling or complaining. When referring to those types of grumbling/complaining God hates, they refer either to: 1) dissatisfaction w/the Lord’s provision or 2) distrust in His moral character and competency (Num 14:11- “how long will this people despise Me? [dissatisfaction] And how long will they not believe in Me? [distrust]”. The word for “despise” can also be translated as “blaspheme” –e.g. Isa 52:5; 2Sa 12:14).

[3] The Scripture provides examples of illegitimate leaders. Our questioning of their moral character and competency is warranted (Deu 18:18-22; 1Co 14:37-38 w/11:15-16; 2Co 11:1-5, 13 w/11:22; 1Th 5:19-22). When however individuals have demonstrated themselves to be legitimate, all such distrust/questioning is recognized by God as sinful grumbling/complaining and severely condemned. Hence the reason Paul says what he does to the Corinthians (2Co 10:1-13, 18, 11:6, 12:12, 13:1-4) and to Titus (Tit 2:15).

[4] This is what makes asking questions different than questioning: the former does so believing in the moral character and competency of its subject, the latter does not.

5. The obedience that characterizes our covenant life must also possess certain attributes if it is to be recognized by God as faithful. Or put another way, it is our commitment to these attributes that is the key to achieving the faithfulness God requires in our obedience.

5.1. Careful  [Question being addressed: Can I take risks and be sloppy in my practice of God’s Word and still be considered faithful? No, you must be careful in both your lifestyle and obedience.] (Deu 28:1b) – “If you faithfully obey the voice of the Lord your God, being careful to do all his commandments”

5.2. Comprehensive [Question being addressed = Can I be selective in what I choose to faithfully obey as commandments necessary to salvation? No, you must  comprehensive in your submission to God’s Word.] (Deu 28:1b) – “If you faithfully obey the voice of the Lord your God, being careful to do all his commandments”

5.3. Confirmed [Question being addressed = Can a person be considered faithful whose obedience has never been tested or when tested, fails? No, faithful obedience refers only to that which has been confirmed through testing.] (Deu 8:1-2)

“testing you”: (נסה) [nasah]= to try/test for the purpose of confirming that someone/something meets expectations, is true to their/its claim or what others claim them/it to be; (e.g. 1Sa 17:39; Gen 22:1w/Jam 2:21-23; 1Ki 10:1). In Deuteronomy 8, it is the test of our moral resolve – or commitment to keeping God’s commands (“testing you to know what was in your heart, whether you would keep his commandments or not”). Accordingly, there are two tests God uses to confirm His people’s faithfulness:

5.3.1. Time (2 – “God has led you these forty years in the wilderness…testing you to know what was in your heart”) = “Forty years” represented the average lifespan of a person living in biblical times. What therefore God expects when it comes to the duration of time His people will remain obedient is the entirety of their life. As mentioned in prior studies, being obedient only for a season is not enough. This then is the first way God confirms our faithfulness to Him – did our obedience stand the test of time? Did we endure in faithfulness until the day of our death?

5.3.1.1. Additional OT support (Deu 4:5-10) = Obedience is expected “all the days of [our] life” (In this respect, see also Due 6:1-2, 12:1); (Eze 33:12-13) = The obedience of the person who gives in/up over time is forgotten or treated as worthless.

5.3.1.2. NT support (Mar 10:19-20 –“kept from my youth”) = The RYR understood his obedience needed to be able to endure the tests of time; (Mat 25:1-30) = If this parable teaches us anything about the test of time, it is that doing nothing for God with our lives – or during the time He gives us to live – is the same as open rebellion. Hence the reason Paul says what he does in (Eph 5:15-17) = The time God gives us is to be spent seeking out what is pleasing to Him not on folly or the evil opportunities that solicit our attention every day we live in this world (“the days are evil” = filled w/evil opportunities).

5.3.1.3. What this means = As part of our final judgment according to our deeds, God will be assessing how we used our time since this itself was given as a test. Did we spend it pursuing and promoting Christ’s kingdom or the kingdom of darkness? Were we living every day with the mindset of being productive and progressing for Christ or for self? Remember, do nothing is the same as open rebellion. IOW: every day you are either progressing or regressing spiritually.

5.3.1.4. Examples of what this looks like: 1) From a social media perspective = spending time posting Scripture or Gospel promoting content on Fb; following Gospel promoting and Christ-honoring things on Instagram; listening to/watching content that helps you grow in your understanding of Scripture, encourages you in your discipline and commitment to Christ, helps you to conquer in those roles or places Christ has called you to serve (e.g. Art of Manliness podcast; YouTube: how to write a paragraph/essay; how to read with comprehension; understanding Algebra – versus wasting countless hours watching/listening to/posting/following folly and garbage – Parents what are your kids following/looking at on social media? What is the majority of their Instagram likes/follows? What is it that fills up their internet/search history? 1Co 13:11);

2) From a fellowship perspective = spending vast majority of such time with your brothers and sisters in Christ (not pagans in the world). Rarely should a week ever go by where you are not hanging out w/your Christian family outside of our time together at church. We must actively pursue such fellowship!  

5.3.2. Trials (Deu 8:3) = The “And” that begins this verse is meant to indicate an addition to what has already been said. In this case, the addition is in relation to testing and confirming faithful obedience.

Here, however, it is not time that is the instrument, but trials (“he humbled you and let you hunger and fed you with manna…that he might make you know that man does not live by bread alone but by every word that comes from the mouth of the Lord”) = The heavenly bread God provided to His people during their desert (or “wilderness”) wanderings was paper thin and limited to only what was necessary to survive. It wasn’t meant to fill their bellies (Exo 16:14-18). They would (instead) be left to “hunger” as a trial meant to test their faithfulness to “every word that comes from the mouth of the Lord”. IOW: would they continue to feast on the spiritual bread of God’s Word even when the physical bread was sparse? Would they demonstrate that “man does not live on [physical] bread alone”? That such skimpy provisions were indeed intended to be a trial also testing the obedience of His people is made clear by (Deu 8:16).

5.3.2.1. Additional OT support (Exo 15:25, 16:4; Deu 8:1-2, 16, 13:1-5; Jug 2:20-3:4; Psa 7:9, 11:4-5; Pro 17:3).God’s use of trials to confirm the obedience of His people as faithful is not only revealed to be common practice w/His OT people, but God’s modus operandi w/NT people as well. As a matter of fact, the NT reveals this to be the number one reason we face trials – to test or confirm our faithfulness as more than just “fair-weather obedience. What else (then) we must understand about the various trials we face in this life is that God is using them to determine who is worthy of heaven (or receiving salvation). Those who “pass the test” and thus confirm their faithfulness, will be rewarded with heaven; those who continually fail the tests, will inherit hell.                                                                                 

5.3.2.2. NT support (Luk 8:13) = The testing brought thru trials will cause some Christian’s former obedience to fail and thus be considered among those who “fall away”. Clearly then, Jesus sees a proper response to trials as necessary to salvation; (Rom 5:1-5) = “Hope” or assurance of salvation requires “endurance” and “character” in “suffering”. The only ones therefore who should possess such assurance of salvation are those whose faithfulness has been confirmed thru trials; (2Co 4:1-17) = Paul’s ability to say twice that he did not “lose heart”  in his trials or that his “light momentary affliction” was preparing for him “an eternal weight of glory beyond all comparison” was only b/c of the confidence he possessed regarding his faithfulness to God thru it – “We have renounced underhanded ways. We refuse to practice cunning or tamper with God’s Word…we commend ourselves to everyone’s conscience in the sight of God.” Hence the reason Paul can also say what he does in the previous chapters [1:12, 2:9, 17]; (2Th 1:3-5) = Our faithfulness must be confirmed thru trials if we are to be “considered worthy of the kingdom of God”; (1Ti 3:10 – “blameless”) = Faithfulness confirmed thru testing. BTW: if blameless referred to perfection then no-one could ever serve as diakonos members in the church; (Jam 1:2-3 w/12) = Trials are the instruments God uses to confirm our obedience/love for Him and therefore who is worthy of heaven [Notice what James clearly implies: those who respond wrongly/reject the change trials demand will not go to heaven – i.e. “receive the crown of life”]; (1Pe 1:1-9, 13-17, 4:12) = Peter likewise views trials (and the growth/change they are meant to promote) as absolutely essential to salvation; (Rev 2:10) = Obedience/right responses in the midst of trials is imperative to being considered faithful on J-day; (Heb 10:32-39) = The obedience we possessed in the trials of the past needs to continue thru the trials of the present and future. IOW: time and trials are how God is confirming us as faithful. (2Co 12:7-10) = Paul reveals another important purpose of trials: to reveal weakness that God wants shored up. In Paul’s case, it was the weakness of becoming “conceited” or viewing his personal prowess/experiences as the reason people should listen to Him versus the “power [or prowess and person] of Christ. Such trials were viewed by Paul as necessary to him making the necessary changes in his ministry [or staying on track in his ministry) and becoming or remaining spiritually “strong”.

5.3.2.3. What this means = Shoring up the weaknesses revealed thru trials is often a part of how we confirm our faithfulness to God. This is especially true when the trial reveals us to be living outside of our means as to our intellectual, economic, physical or spiritual state. God expects us to make the changes necessary to conquering or controlling those areas of our life in a way that will bring Him glory. As such, God follows the mantra: “NO PAIN NO GAIN” – or “the pain experienced in trials is meant to push us in the direction of gain/growth, not a pity-party for self (e.g. turning to alcohol, drugs, eating a gallon of ice-cream, complaining that you don’t have big muscles though you refuse to lift the big weights). According to Scripture, such self-destructive actions reveal deep inner rebellion to the changes/improvement God is calling us to make to in re: to self. Refusing to shore up the weakness revealed thru trials is incongruent with faithful obedience. It is instead the sure sign of a disobedient person on the path of damnation. The question therefore we all need to ask when trials come in to our lives is, “What weakness in my character is God revealing thru the trial and how can I change/behave to shore it up?”  

5.3.2.4. Examples of what this looks like: 1) Trial = By the time you get home from work you don’t have the energy to carry out the duties/roles God has assigned you as a spouse, parent, student, Christian, etc. The weakness God may want shored up/The right response or change He may expect you to make = Your diet, weight, the amount of sleep you get or cardiovascular exercise you do since all of these things directly affect your mental and physical endurance. God gave us our bodies for His glory not our gluttony (1Co 6:12-13 w/19-20 w/Phi 3:18-19 w/1Co 10:31); 2) Trial =  You are failing/flunking out in those roles/duties that God has given you – even though you give yourself (and your energy) to them. The weakness God may want shored up/The right response or change He may expect you to make = Investing in the training or materials that will make you more effective and efficient (classes, tutoring, books, etc.) (Pro 22:29) 3) Trial = You keep hitting the sucky button on your life by the bad decisions you continue make (i.e. self-inflicted trial). The weakness God may want shored up/The right response or change He may expect you to make = No longer blaming other people, other things (your job, your neighbors, your boss, your employees your teachers) for the reason you life keeps swirling the bowl. Instead taking full responsibility for your actions thru repenting (which includes planning and committing to a course of change/ improvement – Eph 4:17-23).

CLOSING CONTEMPLATION: 1) (Mat 13:22 – “the cares of this world choke the word and it proves unfruitful”) = Daily hardships or the challenges brought on by our lifestyles are trials meant to test the nature of our faithfulness to Christ. Will we succumb or overcome?  2) (MAT 21:28-31) = The only person confirming their faithfulness to God thru trials is the one responding thru obedient action/change. IOW: talk is cheap. Which kind of son/daughter will you prove to be after hearing the Father’s will for you today?

5. The obedience that characterizes our covenant life must also possess certain attributes if it is to be recognized by God as faithful. Or put another way, it is our commitment to these attributes that is the key to achieving the faithfulness God requires in our obedience.

5.1. Careful  [Question being addressed: Can I take risks and be sloppy in my practice of God’s Word and still be considered faithful? No, you must be careful in both your lifestyle and obedience.]

(Deu 28:1b) – “If you faithfully obey the voice of the Lord your God, being careful to do all his commandments”

Being careful (שׁמר)[shamar]: 1) being cautious to watch, protect, or guard against risky/questionable persons, places, or things // 2) being mindful to keep the minor details or practice precision/strict observance in re: to God’s commands.

5.2. Comprehensive [Question being addressed = Can I be selective in what I choose to faithfully obey as commandments necessary to salvation? No, you must  comprehensive in submission to God’s Word.]

(Deu 28:1b) – “If you faithfully obey the voice of the Lord your God, being careful to do all his commandments”

“do all his commandments”: [1] Every word God spoke for the purpose of being written down (i.e. the “revealed” word of God), [2] God expects His people to determine its authoritative instruction (i.e. determine God’s command to them through it) [3] and begin practicing (i.e. conforming their lives to) the moment such instruction is revealed to them. [4] Nothing God says is ever to be rejected, treated as outdated or optional but instead seen as absolutely necessary to their salvation. [5] This includes didactic as well as non-didactic revelation (e.g. narrative portions of Scripture). It is this attribute of comprehensiveness that keeps faithful obedience from becoming a crafty form of compromise (i.e. selective faithfulness/obedience).

5.2.1. Support:

[1] “Every word…written down” (Deu 12:32 w/Deu 29:29 w/Deu 28:58, 29:21 and 30:10 w/Exo 19:1-8 w/24:1-8 – Notice it is only after God’s Word is memorialized that the people are bound in covenant; 2Ti 3:15-16 – Notice it is the “sacred writings” or “Scripture” that Paul identifies as the words of God to be taught as commandment – i.e. as that which brings “reproof…correction…training in righteousness”; for further consideration see Rom 5:12-13).

[2] “determine its authoritative instruction” (Rom 15:4).

[3] “begin practicing the moment (it) is revealed” (2Co 6:1-2; e.g. Act 19:11-20).

[4] Nothing…to be rejected, treated as outdated or optional but …necessary to salvation” (Num 15:30-31; Deu 29:18-20; Psa 119:152, 160 w/Mat 5:17-18 and Luk 16:16-17 w/Mat 23:23 // Lev 20:22-23, 26:14-31 – Notice, the sacrifices [for forgiveness of sins/justification] are contingent on obedience to all these commandments”; Deu 5:33, 6:24-25, 11:26-32, 12:28, 27:1-10 – Notice, it is only after all God’s words have been memorialized [“plainly”] and committed to that the second generation are considered God’s people and receive His peace [i.e. make “peace offerings”], 28:15, 58-59, 30:8, 15-20, 31:12, 32:45-47; Jos 1:7-8, 8:33-35, 22:5, 23:6; 2Ch 34:21; Jer 7:22-23; again 2Ti 3:15-16 – Notice it is “all Scripture” which is considered the “sacred writings which are able to make you wise for salvation”; Consider also Mat 5:19-20; Jam 2:8-11; Heb 10:26).

[5] Includes…non-didactic revelation (e.g. narrative portions of Scripture) (Gen 1:27 w/Gen 2:24 w/Mat 19:1-6; 1Co 10:11; In this light consider – Judg 19-20).

[6] “comprehensiveness keeps faithful obedience from becoming a crafty form of compromise (i.e. selective faithfulness/obedience)” (e.g. Mat 23:1-3 w/23-24).

5.2.2. How being comprehensive as Christians today differs from those in the Old Testament = God’s written words now include the New Testament as recognized by the apostles/early church (e.g. 2Pe 3:15-16; Athanasius’ Easter letter [367 A.D.]).

5.2.3 Why we can be confident there are no more written words of God that we need to observe as part of being comprehensive: 1) B/C the NT speaks of a time when the canon (God’s written words) wb completed meaning no more words (of God) wb given (1Co 13:8-10). The early church confirmed the canon to be closed in the 27 books of the NT – or the total 66 books of the Protestant Bible (e.g. Augustine, Councils of Carthage [397 and 419 A.D.]).

5.2.4. Why God demands comprehensiveness in relation to His commandments: 1) each are essential = none are insignificant or extra; everything is instead essential to the truth and faithfulness (Psa 119:160; e.g. Mat 19:16-21); 2) they are indivisible = they stand or fall together (Jam 2:8-11) – Hence the reason everyone who refuses to observe any of God’s commands is an antinomian (though they refuse the term); 3) together they accomplish love = it is only when we take a comprehensive approach to God’s Word and our obedience that we are loving God w/all our heart and people as ourselves (Mat 22:36-37; Rom 13:8-10; Jam 2:8-9).

5.2.5. Why we are not guilty of being selective in our faithfulness to God’s Word though as Christians we forego practicing circumcision, blood sacrifices, kosher laws and Sabbaths (i.e. the clean laws) = B/C we do practice those laws thru our faith in Christ Who is our circumcision, Sabbaths, passover and yom kippur [incl. kosher sacrifice – Lev 16:16] (Col 2:11; Heb 4:3; 1Co 5:7; Heb 10:12-14). Hence the reason Paul say what he does in (Rom 3:31 and Gal 4:10-11, 5:1-2).

5.2.6. Examples of areas that we at Christ Covenant Church could neglect and  so doing fail to be meet God requirements for a faithful obedience that is comprehensive: our obligations in the home, in the workplace, to our brother and sisters (e.g. Jam 5:19-20); our tithe; our finances; our time; what we think; our words; stress and how we respond to it. Jesus teaches these things as one of the reasons – not excuses, for Christians ultimately losing their salvation and going to Hell (Mat 13:22).

Closing contemplation [a sneak peek ahead]: Jesus teaches what we must do to avoid becoming those guilty of not being careful or comprehensive in our faithfulness (Mat 18:7-9).

Closing question: What “extreme” things are you doing to make sure that you can be  – and will remain –careful and comprehensive in your faithfulness to God?

5. The obedience that characterizes our covenant life must also possess certain attributes if it is to be recognized by God as faithful.

5.1. Careful  (Deu 28:1b) – “If you faithfully obey the voice of the Lord your God, being careful to do all his commandments”

Being careful (שׁמר)[shamar]: 1) being cautious to watch, protect, or guard against risky/questionable persons, places, or things // 2) being mindful to keep the minor details or practice precision/strict observance in re: to God’s commands.

5.1.1. Careful as watching, protecting or guarding against risky/questionable persons, places or things: (e.g. Gen 2:15, 41:35; Exo 10:28; Deu 7:1-11, 12:29-32; Jos 23:1-13; 2Ki 6:10; Psa 121:7; 2Co 6:14-7:1; 1Pe 1:14-17 [“conduct yourselves w/fear” = Be careful!] w/1Pe 5:8 w/2Pe 3:11, 17 [Holiness/godliness are terms of association – i.e. who/what we have contact w/ – which means is not just about bad influence. Bad company can also be sin]; God places such people and opportunities in our life as a test – Jug 2:18-23).

Practical Examples: The people we consider our closest friends or those we constantly hang out w/ or go out w/ or spend time w/on vacations (2Co 6:11-13 and 7:2-3 as the context for 6:14-7:1 = Paul’s point: it is the faithful who God wants us spending time and building close relationships w/ – not pagans – Psa 16:3; Psa 101:6, 139:21-24; Consider also Eph 5:1-16; Pro 13:20 – e.g. Tit 2:3-5). // The places we frequent or go for fun. Don’t go unless you know for sure that it is not a place people associate w/sinful activity – e.g. nightclubs, karaoke bars, dance halls, most music concerts [you cannot control the music set or people in attendance and so wb associated w/ them and whatever they sing/say in the same way you wb associated w/a false church if when they begin to speak against the gospel [i.e. preaching a false gospel], you don’t get up and leave [again – 1Jo 1:9-11]. There is also the danger of collateral damage  – that by your attendance in such places, you encourage the weak that they can be Christians and still indulge in the sinful practices associated w/such places) (1Co 8:1-12; consider also Eph 5:1-16).

// The tv shows, movies or music we watch/listen to. We sb engaging in nothing we are not confident – thru our investigation – is okay (1Th 5:21-22)// The clothes we choose to wear. The fashion or styles we choose sb respectful (versus simply acceptable) being careful not to draw undue attention to ourselves. This is most especially true for women (1Ti 2:9-10; This is your responsibility fathers w/your daughters, husbands w/your wives).

5.1.2. Careful as precision or attention to details/strict observance: This aspect (attention to detail) is the most common use/meaning associated w/God’s call for careful obedience in the OT (e.g. Exo 23:21-22;  Deu 5:32 [not turning to the right or the left], Deu 6:3, 24-25 [it wb righteousness], Deu 7:9-12 [faithfulness = keeping cov. thru careful/strict obedience], Deu 12:1 w/8, 13-14 w/28 w/32 w/15:5 [strict obedience = attention to the minor details, precision, by the book, every jot and tittle, no sloppiness], Deu 17:10 [in re: to the church’s decisions], Jos 1:7-8 [not turning to the right or the left], Jos 22:3-5 [careful/precision = loving God] ; 2Ki 17:37-38 [careful/precision = not forgetting the covenant], 2Ki 21:8 w/1Ch 22:13 w/2Ch 33:8 w/Eze 18:19, 20:19-21 [key to AL!]; Eze 36:27 w/37:24 [saints empowered to do; key feature of Christ’s NT ministry]). NT also alludes to such careful obedience as necessary to faithfulness (e.g. Mat 5:18-20 w/Luk 16:16 [not one jot or tittle, no relaxing]; Luk 8:18 [take care! = lack of precision will mean damnation]; Act 22:3 w/26:4-5 [Paul saw strict observance as a good thing]). Such attention to detail or strict obedience includes paying attention to the little things versus thinking only the big stuff matters (Luk 16:10 = Being characterized as faithful [“faithful in the much”], requires careful obedience in the little things [“faithful in a very little”]). This is where Moses failed and it cost him going into the Promise Land (Num 20:8-12). This is also where king Saul failed and it cost him his throne (1Sa 15:1-24 = The cause of Saul’s lack of precision/strict observance is revealed in v24 = A desire to please everyone; Notice also what such sloppiness reveals about Saul’s assessment of self – v20 = He was a revisionist. Lack of precision in obedience promotes a poor/inaccurate assessment of self). An aid to careful obedience is revealed in James (Jam 3:1-2 = Carefulness w/in our actions starts w/carefulness in our speech; Why carefulness in our speech should matter – Mat 12:33-37; Ecc 5:6).

Practical Examples: Expressing concern versus accusing someone of sin (Jam 4:11 [“I do not like or agree w/the way they treated me vs. they betrayed/unfaithful to me”]). // How we are to treat people [in general] versus false teachers and false Christians (1Co 5:9-13; 1Jo 1:9-11 [guilt by association]) // How we handle our finances (Pro 27:24-27) // How we care for those under our charge (e.g. placing our children in unnecessary and dangerous situations – Eze 16:20-21) // Elements used in the LT (Exo 12:20 w/1Co 5:7-8 w/Luk 22:1-20) // Prayer (1Ti 2:8; 1Co 11:1-16) // The gospel (1Co 3:10) // Repentance (Luk 19:1-27 = Verse 11 makes it clear that Jesus intends us to connect the teaching in the parable to Zac’s commitment to repentance and Jesus’ stmt regarding salvation. As such, the parable is meant to add further qualification to the kind of repentance required for salvation. Such repentance must not only verbally commit to justice/making the wrongs-right, but more importantly, be careful to do exactly what God/Christ commands to rectify the former wrongs. Otherwise, when Christ returns and we are brought to judgment, we wb deemed unrepentant and no different from those who denied His Lordship during their lives – e.g. Amo 5:21-25; Mal 2:13-15).

BOTTOM LINE= Because God requires carefulness to achieve faithfulness, Christians cannot be risk-takers or reckless.

1. Faithfulness (not perfection) is what Christ has always required to receive and remain in a saving relationship w/Him.

(IOW): to receive Christ as Savior, a person must vow faithful (not perfect) obedience to Him as Lord (LBS). Once they have gained that saving relationship (thru baptism – 1Pe 3:21), they must (then) fulfill their former vow by living in faithful (not perfect) obedience to Christ if they hope to maintain it and its promises. This is true under the New Covenants just as it was under the previous covenants (e.g. Old Covenant). The mechanics of salvation have remained the same (Deu 30:16 w/Mat 19:16)[1].

2. Other ways Scripture identifies faithfulness or people who have been faithfully obedient: they are called the righteous, or practicing righteousness, are blameless, without blemish, holy, godly; they are considered those who fear the Lord, love God, are humble, are repentant, continue to bear fruit, possess a clear/good conscience.
3. That salvation requires faithfulness:

3.1. Does not negate faith in Christ (since faith in Christ that saves always includes/implies faithfulness)

The nouns “faith”, “faithfulness” and “belief” share the same Greek word (πίστις – e.g. Mat 9:2; Rom 4:5; Gal 2:16//Mat 23:23; Rom 3:3; Gal 5:22//2Th 2:13). As such, what (all of this) tells us is that when the Bible calls us to put faith in Christ for salvation, there is no negating (or contradiction) to what the Bible teaches in regard to faithfulness since this is what biblical, saving faith always includes/implies. Where you have faith – there must also be a commitment to faithfulness (and vice versa). Otherwise what we have as faith is not what the Bible/God recognizes as faith. It is a faith that will not save (Jam 2:14-26) [2].

3.2. Does not mean we are earning or meriting our way to heaven.

It is a marriage relationship/covenant we enter into w/Christ not a contest. As such, the blessings/promises (including salvation) given at the time we made covenant (again thru baptism – 1Pe 3:21), remain abundantly ours as long as we maintain faithfulness to Christ (Eph 5:25-33; Jer 31:31-33; the bible begins w/a marriage [Gen 2] and ends w/a marriage [Rev 21] and all the language in between is marital in nature – Eze 16:8; 2Co 11:1-2; “[Thru the Law] Yahweh facilitates the ongoing enjoyment of the relationship. The place of law [therefore]…is simply to ensure that the enjoyment of what God has already given can continue.” [JGM] = IOW: the blessings are already ours – not something to be merited [only maintained]).

3.3. Is completely reasonable given the fact that we can be faithful in our marriage to Christ (Deu 30:11-20).

3.4. Is consistent with final judgment which is always according to our deeds (Joh 5:28-29; Rom 2:6-11; 2Co 5:9-10; 1Pe 1:17; Rev 20:11-15).

3.5. Is consistent w/the warnings and possibility of apostasy which is also related to our deeds (e.g. Heb 10:19-30).

3.6. Means that our initial justification by faith (i.e. right standing before God granted thru faith in Christ) is not enough.

Unless we maintain our initial standing or state of justification thru faithful obedience, it wb lost and we wb eternally condemned. Contrary to the erroneous thinking of Martin Luther, Paul and James were in agreement on this issue (See Rom 2:13 w/Jam 2:24; “There is also a delicate balance between acknowledging the inheritance of Israel even in advance of the conquest, and [yet] insisting that their obedience must be open-ended, as the possibilities of fulfillment of promises stretch off into the future [IOW: God’s promised inheritance at the time they came into covenant was conditioned upon their obedience in the future]. This sounds remarkably like the New Testament assertion that while Christians already have been given all things in Christ now [we are declared justified the moment we put saving faith in Christ – yet] the full implications of that remain hidden in the future [that justification must still be there by the end of our lives if we are to get to heaven]. In both cases, the future which awaits God’s people is the ultimate ethical incentive.”[JGM] = IOW: knowing that our justification/salvation in the future is dependent on our obedience is what should motivate us to be faithful).

3.7. Means that making faithfulness (in all things) our number one priority and focus is the wisest thing we can do (Deu 4:6; re: temporal “salvation” – Pro 28:20).

3.8. Means that God has provided the necessary criteria by which we can accurately assess whether or not we are being (or have been) faithful to Christ.

Hence the reason we have recorded examples of several people who (in assessing their lives) knew they were faithful and as a result were confident they were on their way to heaven (e.g. David – 1Ki 14:8; Paul – 2Ti 4:6-8. BTW neither of these men considered themselves to be perfect. Ironically, both represent men whose past [while in covenant w/Christ] included serious sin [David had been guilty of adultery and murder, Paul had been guilty of murder and blasphemy].

4. Obedience to God’s Word must be what characterizes our covenant life if our obedience is to be recognized by God as faithful[3].

That God does indeed see faithful obedience as obedience that is the majority behavior of our covenant lives is made apparent:

4.1. Through the examples of those in Scripture whose lives we know and whom God recognizes as faithful or righteous.

Though they were not perfect, what can be said is that their covenant lives did demonstrate an obedience that was predominate during their covenant lives. As a result, they are identified as faithful (or other related terms) (e.g. Paul – Act 23:1; 2Ti 4:6-8; David – 1Ki 14:8, Moses – Jer 15:1; Mat 17:3, Job and Noah – Eze 14:14, 20).

4.2. By considering the meaning behind those words/phrases used by God’s Word to communicate faithfulness.

 4.2.1. Faithfully obey (Deu 28:1) (אִם־שָׁמ֤וֹעַ תִּשְׁמַע֙)[ im-shama…shama – literally, “if to listen, you listen”] = Common Hebrew idiom (“listen”) and construction (participle, infinitive or nominal form of a word coupled with the same word as a verb) used to indicate/emphasize that a person’s obedience be the continual and predominate pattern in their life (Exo 15:26; Deu 6:17 – “to keep you shall keep”; Isa 21:6-8 – listeners they shall listen w/much attention –notice verse 8, “continually”; Isa 55:2 – “to listen, listen!”; Jer 12:16 – “if to learn they learn”; Zec 6:15 – “if to listen you listen”).

4.2.2. Diligently keep (Deu 6:17) = Understanding what is meant by this phrase can be discerned thru the specific instruction given in the prior verses as the means to fulfilling diligent discipleship in re: to our children (Deu 6:7-9 – “diligently” = “when you sit…when you walk…when you lie down, and when you rise…bind them as a sign on your hand…between your eyes…write them on the doorposts and on your gates”= It wb the predominate theme/thing; the object/action occurring or existing the most; This no doubt is also the idea being communicated elsewhere in Scripture when the word diligent (or one of its various forms) is used – e.g. Psa 119:4; Deu 4:9 w/Pro 4:23 = give attention to your mind, will and emotions more than anything else since everything that we do flows from it [and will be part of our final judgment – e.g. Mat 12:33-37]; Deu 19:18 = our investigation must produce a preponderance/majority of evidence to convict a person of wrongdoing – see prev. verses 15-17; Pro 13:4 = the person who spends the majority of their time in work versus the person who spends the majority of their time dreaming or doing nothing. The idea of majority or most occurring action  is also implied thru the word “keep” – e.g. 1Jo 2:1-6 = Given John’s reference to reality of sin [1-2], it is clear that what John intends by using Jesus as the example of what it looks like to “keep his commandments” or “keep his word” is faithfulness or obedience as the dominate behavior of our covenant lives since this is the only common ground between Jesus and us [though Jesus possesses such behavior par excellence!].

4.2.3. Practicing righteousness (1Jo 3:7-10) = Again, what John is referring to is behavior that is the majority of predominant pattern in our lives since becoming a Christian. This is confirmed by the morphology of the word translated “practice”. It is a present active participle (versus a verb of the same nomenclature) communicating therefore action so common and continuous that it has now become a part of the person’s identity (versus simply an action of the person in the present – which is what would be the case were it a verb).

4.2.4. Bearing fruit (Joh 15:1-5; Heb 6:1-8) = Bearing fruit is not a sign that we are saved (or maintaining our relationship w/Christ) unless that fruit is the predominate pattern or is contributing to what is becoming that. Never does Jesus offer salvation/eternal life to people simply bc they bore fruit or improved on their spiritual state (i.e. grew spiritually) unless those things amounted to them being considered faithful (1Pe 2:1-2 w/1:1-9, 13-17 = Notice Peter says “grow up into salvation” NOT in your salvation; see also 2Pe 1:5-10 = Bearing the fruit of the various virtues of obedience listed by Peter in these verses are only valuable if they are “increasing” – i.e. are becoming the predominate behavior/pattern in our lives. It is for this reason, Peter makes the assurance of our calling/salvation dependent upon their “diligent… practice” – both words [as already noted] indicating the idea of faithfulness or obedience that is the dominate occurrence in our life).

CLOSING: WHAT TO DO IF FAITHFUL OBEDIENCE HAS NOT BEEN THE CASE THUS FAR IN OUR CHRISTIAN WALK or WE HAVE LEFT THAT PATH BEHIND (by currently living in unrepentant sin – i.e. a predominate pattern of sin in a certain area of our life ) = (2Co 6:1-2).

[1] In regard to the mechanics of salvation remaining the same between the two testaments, J. Gary Millar writes, “Perhaps the two crucial issues in the [Old Testament] view of covenant and its relationship to ethics are the relationship between law and grace on the one hand and the relationship between partial and complete fulfilment of promise on the other. I would suggest that both the issues and the [Old Testament] answers would not look out of place in the pages of the New Testament. [The Old Testament] insists on the priority of grace. Israel’s religion…is a religion of grace from beginning to end. Yahweh initiates the relationship, and Yahweh facilitates the ongoing enjoyment of the relationship. The place of law…is simply to ensure that the enjoyment of what God has already given can continue. There is also a delicate balance between acknowledging the inheritance of Israel even in advance of the conquest, and insisting that their obedience must be open-ended, as the possibilities of fulfillment of promises stretch off into the future. This sounds remarkably like the New Testament assertion that while Christians already have been given all things in Christ now, the full implications of that remain hidden in the future. In both cases, the future which awaits God’s people is the ultimate ethical incentive. While one would hesitate to ascribe Pauline soteriology and eschatology to [the Old Testament], it is hard to resist the temptation when the correlation between [the Old Testament] and the apostolic teaching is so close!” (Now Choose Life, p.66)

[2]  Because of the close and symbiotic relationship between faith and faithfulness, Matthew Bates argues for replacing both terms with the word – allegiance. “Our contemporary Christian culture often comes prepackaged with the functional ideas and operative definitions of belief, faith, works, salvation, heaven and the gospel that in various ways truncate and distort the full message of the good news about Jesus the Messiah that is proclaimed in the Bible. For example, the gospel cannot be accurately summarized by saying, ‘I trust that Jesus paid the price for me, so I am saved,’ or ‘Faith in Jesus’ death for my sins saves me as a free gift apart from my works,’ or even ‘I am saved because I am trusting in Jesus’ righteousness alone.’ Although these statements do contain important partial truths, they confuse the content of the gospel, the true nature of ‘faith’ (which is not even the best term to use), the direction in which ‘faith’ must be exercised, the proper interfacing between grace and deeds, and probably also what we are ‘saved’ into and for. Surgery is necessary…Although the Greek word pistis, the word that most often stands behind our English translations of ‘faith’ or ‘belief’ in the New Testament, can and does frequently involve regarding something as true or real, akin to how we might say ‘I have faith that God exists’ or ‘my beliefs are different from yours,’ the word pistis (and related terms) has a much broader range of meaning. This range includes ideas that aren’t usually associated in our contemporary culture with belief or faith, such as fidelity, faithfulness, commitment, and pledged loyalty…The needed surgery [mentioned above therefore] involves not just an excision of ‘faith’ language but also a transplant. With regard to eternal salvation, rather than speaking of belief, trust or faith in Jesus, we should speak instead of… allegiance to Jesus the king. This, of course, is not to say that the best way to translate every occurrence of pistis (and related terms) is always or even usually ‘allegiance.’ Rather it is to say that allegiance is the best macro-term available to us that can describe what God requires from us for eternal salvation. (Salvation By Allegiance Alone, p. 5)

[3] Characterize = the behavior that most occurs, is the typical or predominate pattern of your life since becoming a Christian. If you are not sure, then ask those who know you best and will be honest with you.

1. Faithfulness (not perfection), is what Christ requires to gain and maintain a saving relationship w/ Him.

(IOW): to receive Christ as Savior, a person must vow faithful (not perfect) obedience to Him as Lord (LBS). Once in that relationship (thru baptism – 1Pe 3:21), the person must (then) fulfill their former vow by living in faithful (not perfect) obedience to Christ if they hope for their saving relationship w/Him to continue.

(Exo 24:1-8 and w/1Pe 1:1-2 w/Deu 28:1-2 w/15; also Jos 23:6 w/14-16, 24:14; 1Sa 2:1-9, 12:24-25; Psa 11:7-8; Pro 3:1-4, 12:22 [notice, all that is needed to cause God to delight in us is faithfulness – not perfection]; Pro 16:6 [atonement is only offered to those who wb faithful – contra Hos 4:1]; Jer 7:22-23; Eze 18:5-9; Mat 24:45-25:46; Luk 12:42; Luk 16:10-13 [faithfulness = serving God]; Heb 10:26-30; the institution of atoning sacrifice [ability to be forgiven and remain in covenant relationship w/God] exists as one of the most obvious and powerful proofs that God has never required perfection or perfect obedience).

2. Other ways Scripture identifies faithfulness or people who have been faithfully obedient:

they are called the righteous, or practicing righteousness, are blameless, without blemish, holy, godly; they are considered those who fear the Lord, love God, are humble, are repentant, continue to bear fruit, possess a clear/good conscience (TBD).

3. That salvation requires faithfulness:

3.1. Does not negate faith in Christ (since faith in Christ that saves always includes/implies faithfulness)

3.2. Does not mean we are earning or meriting our way to heaven

3.3. Is completely reasonable given the fact that we can be faithful in our marriage to Christ

3.4. Is consistent with final judgment which is always (revealed to be) according to our deeds (Joh 5:28-29; Rom 2:6-11; 2Co 5:9-10; 1Pe 1:17; Rev 20:11-15)

3.5. Is consistent w/the warnings and possibility of apostasy which is also related to our deeds

3.6. Means that God has provided the necessary criteria by which we can accurately assess whether or not we are being (or have been) faithful to Christ.