Faith

Faith is invoked at the chapter's close as the ongoing tension every believer navigates — the balance between drawing near to God with passion and approaching Him with the reverence He requires.

Faith is evidenced here in the act of naming — David's children receive names like 'the Lord knows' and 'my God delivers,' showing that trust in God shaped even his most personal decisions.

Faith is modeled here not as generating confidence from within but as responding to what God has already said — David's courage to pray comes from the covenant God initiated, not from David's own spiritual resolve.

Faith is embodied here in Joab's closing words — after careful strategy and full deployment, he commits the outcome to God, modeling the balance between human effort and divine dependence.

Faith is identified here as the single decisive factor in the eastern tribes' military victory — with 44,760 trained soldiers available, the Chronicler credits not strategy or numbers but the troops' desperate mid-battle cry to God as the reason they won.

Faith — or rather its breach — is cited as the single, unvarnished reason for the national catastrophe; the Chronicler refuses to soften this verdict with politics or circumstance.

Faith is distinguished here from overconfidence — Paul argues that genuine trust in God produces humility and dependence, not the reckless self-assurance the Corinthians were displaying.

Faith appears here not as general belief but as a specific spiritual gift — an extraordinary, Spirit-given capacity for trust — listed alongside healing and miracles as one expression of the Spirit's work.

Faith appears here as one of the most extraordinary spiritual capacities a person could have — mountain-moving faith — yet Paul declares even this amounts to nothing if love is absent.

Faith built on human eloquence is fragile, Paul argues — genuine faith must rest on God's demonstrated power, not the speaker's skill, or it won't survive a better communicator.

Faith is challenged here as insufficient on its own — John insists that purely intellectual belief, no matter how theologically sophisticated, is not the real test of knowing God.

Faith is invoked here as the counterweight to self-condemnation — John argues that God sees not just a believer's failures but their trust, giving the struggling reader grounds for confidence.

Faith is implicitly challenged here by John's insistence that love for God cannot be separated from love for people — a purely inward or spiritual faith that produces no relational fruit is exposed as self-deception.

Faith is identified here as the very thing John wants his readers to stop second-guessing — the chapter's central aim is replacing spiritual anxiety about one's standing before God with grounded assurance.

Faith is implicitly contrasted here — a foreign queen with no obligation to Israel's God recognizes his fingerprints on Solomon's reign more clearly than many insiders do, a pointed observation about who truly sees.

Faith is used here to describe what Solomon never fully abandoned but fatally diluted — he didn't reject God outright, but split his devotion, which the text treats as just as ruinous as outright rejection.

Faith is embodied here by Jonathan's earlier action — the people's argument for his life rests on the fact that he trusted God and moved, which is precisely what triggered the entire victory.

Faith is framed here not as fearlessness but as obedience despite legitimate danger — God gives Samuel a path forward, and faith means taking it even with the risk still present.

Faith is embodied here in David's argument to Saul — not blind confidence, but reasoned trust built on a track record of God showing up in dangerous situations with lions and bears.

Faith is highlighted here as the quality linking Hannah and Mary — both women trusted God with something irreplaceable and responded to the impossible with worship rather than collapse.

Faith opens Paul's triad here, described specifically as faith that produces action — the Thessalonians' belief wasn't theoretical but visibly expressed in how they lived.

Faith is invoked here with particular weight — these were believers who trusted Jesus and then died before his return, raising the agonizing question of whether their trust had been misplaced or their story cut short.

Faith is described here not as a one-time event but as something that must be actively held onto — the shipwreck metaphor makes clear that letting go of it, as Hymenaeus and Alexander did, has devastating consequences.

Faith anchors the closing list of virtues here, bookending a chapter that began with prayer — both are expressions of trusting God rather than relying on status, performance, or position.

Faith here refers to the personal spiritual confidence that Paul says faithful deacons earn — the deep, grounded trust in Christ that grows through the act of serving others well.

Faith appears here as one of the active pursuits Paul charges Timothy to chase — not a passive state, but something to be seized and fought for in the ongoing struggle of ministry.

Faith here is displayed by the ordinary Israelites who migrate south — not a passive belief but an active, costly movement toward where God is actually present and honored.

Faith is used here to illustrate the bronze-shield dynamic — what was once alive and genuine has been reduced to an external routine, same motions but hollowed of real substance.

Faith is named here as the chapter's defining thread — the quality that made Asa's preparation productive and his prayer effective, described explicitly as the kind of trust that changes outcomes.

Faith here is illustrated not as doctrinal perfection but as sustained directional commitment — Asa's incomplete reform (High Places still standing) is redeemed by a heart wholly oriented toward God across his entire reign.

Faith is affirmed here as belonging to the Corinthians themselves, not something Paul owns or manages — he distinguishes apostolic support from spiritual domination by declaring that their faith is already standing firm on its own.

Faith is what the Corinthians are urged to examine in themselves — Paul redirects their critical energy inward, asking whether they are genuinely living in the faith rather than just auditing everyone else.

Faith is implicated here in Paul's contrast between sincere ministry and peddling God's word for profit — authentic faith-driven proclamation is done under God's gaze, not for personal brand or financial gain.

Faith appears here as the visible, outward evidence of inward transformation — the Corinthians' trust in God is what makes them a more convincing résumé than any written endorsement.

Faith is invoked here as the contrast to Jehu's performance — the text observes that genuine trust in God acts without needing external validation, while Jehu's request for a witness signals something more complicated.

Faith is invoked here to draw a distinction between inherited spiritual habits and genuine personal trust in God — Joash's borrowed conviction raises the question of what authentic faith actually looks like.

Faith here is what Israel retained only in hollow form — they kept enough religious practice to feel connected to God while systematically abandoning the allegiance and obedience that genuine faith requires.

Faith is what the destruction of the bronze serpent ultimately demonstrates — Hezekiah's willingness to dismantle a beloved religious artifact shows trust in God over attachment to tradition or sentiment.

Faith is presented here as the foundation of the entire growth sequence — the starting point from which all other virtues, including self-control, endurance, and ultimately love, are built.

Faith is referenced here as the quality that protects believers from false teachers — Peter warns that the people most at risk are those whose faith isn't yet deeply rooted, still finding their footing.

Faith is referenced here as the quality that once defined David above all others, setting up the tragedy of a man whose trust in God failed to govern his own desires.

Faith is revealed here not in David's fasting but in what he does after — his ability to worship in the wake of devastating loss shows a trust in God's character that survives even an agonizing 'no.'

Faith is displayed here in its most costly form — David refuses to leverage God as insurance and instead surrenders the outcome entirely, holding God's promises with open hands.

Faithfulness is embodied here not in public declaration but in quiet infiltration — Hushai's loyalty to David requires staying in the room with the enemy rather than fleeing with his friend.

Faith here is described as a living inheritance — something genuine that passed from Lois to Eunice to Timothy, not merely learned but absorbed through years of faithful witness at home.

Faith here is the third of Paul's three defining achievements at the end of his life — not a feeling or a doctrine, but a commitment he kept intact through imprisonment, abandonment, and imminent death.

Faith is paired with the Holy Spirit as the twin marks of Barnabas's character — his willingness to trust what God was doing among Gentiles, without needing institutional authorization, is what made him effective here.

Faith is implicitly examined here as the prayer meeting's shaky belief becomes a mirror — God acted despite imperfect faith, showing that honest prayer matters more than certainty about the outcome.

Faith is what Paul perceives in the lame man's face as he listens — a receptive, expectant trust that Paul recognizes as the very thing that makes healing possible in this moment.

Faith is invoked here through Lydia's example — a woman who responded to the gospel and immediately backed her belief with material resources, providing the mission's operating base.

Faith is the first quality Paul thanks God for when he hears about the Colossians — specifically their trust directed toward Christ Jesus, not just general religious sincerity.

Faith is highlighted here as the chapter's central theme — Daniel's coming choices will exemplify trust in God exercised quietly, without miracles or angelic intervention.

Faith is what Daniel is living out during twenty-one days of apparent divine silence — continuing to fast and pray with no confirmation, trusting that his words are reaching God even when nothing comes back.

Faith is the dividing line in this section — those who know their God stand firm under persecution while those who have already compromised are further corrupted by flattery.

Faith is on full display here as Daniel sends away the executioner with only a promise and a prayer — no plan B, no backup strategy, just confident dependence on God to answer.

Faith is framed here as the generational divide — the old generation's failure to trust God is contrasted with the new generation's calling to walk forward, suggesting that faith, not bloodline, determines who inherits the Promise.

Faith is introduced here as the defining requirement of life in the Promised Land — unlike Egypt's controllable irrigation, Canaan's rainfall depended entirely on God, making daily trust unavoidable.

Faith is invoked here to frame the chapter's central danger — the threat isn't external conquest but internal erosion of trust in the God who brought Israel out of Egypt.

Faith is the underlying issue in the horse restriction — going to Egypt for military horses means trusting in armaments rather than God, and Moses frames that choice as a fundamental failure of dependence on the one who fights for Israel.

Faith is defined here in concrete terms: continuing to plant morning and evening precisely because you don't control the harvest, trusting that God is doing something unseen with your efforts.

Faith is named here as the very reason life contains unpredictable seasons — God deliberately designed good and hard days so that a fully controllable life would never require trusting him with the outcome.

Faith appears here as the stubborn conviction Solomon holds despite contradictory evidence — his 'I know this' about the righteous being rewarded is not naive optimism but a belief he maintains even when circumstances refuse to confirm it.

Faith is cast here as the shield that intercepts flaming arrows — the active trust in God that deflects lies, doubts, and accusations before they can penetrate and do damage.

Faith is illustrated concretely here in the image of enslaved people eating a meal fully dressed and ready to walk out the door — acting on a deliverance that hasn't happened yet.

Faith is highlighted here as something God designed to be transmitted through embodied, experiential practice — the annual feast — rather than through abstract information alone.

Faith arrives at the chapter's close not through teaching or reflection but through direct witness — Israel believes because they saw God do the impossible in front of them, and the text suggests that kind of seeing changes you permanently.

Faith is framed here not as a feeling but as a daily practice — the manna system is explicitly described as a test of whether the people can trust tomorrow's provision without hoarding today's.

Faith is invoked here as the cover the false prophets exploited — they used the language and appearance of genuine faith to lend credibility to messages that were entirely their own invention.

Faith is implicitly at stake as Daniel is named — his legendary trust in God shut the lions' mouths, yet even that extraordinary faith cannot function as a shield for others under divine judgment.

Faith appears here in a pointed contrast — God is insisting that each person's standing before Him is based on their own present response, not inherited religious identity or family tradition.

Faith is reframed here not as confident declaration but as honest deference — Ezekiel's "only you know" is held up as a faithful response when confronted with something humanly impossible.

Faith is highlighted here as the rare combination Shecaniah models — full honesty about failure paired with full confidence in God's willingness to restore — which the text presents as extraordinary in any era.

Faith is invoked here to describe the priests' persistence — maintaining a priestly identity for seventy years with no Temple to serve in, then returning to rebuild something they'd only heard about secondhand.

Faith is described here as something that can be walked away from and returned to — the chapter's invitation is for readers who know both the grief of losing their footing and the tentative hope of starting again.

Faith is defined here in its hardest form — not the active faith of building, but the patient faith of waiting when the work has been stopped by forces outside your control and the silence stretches on.

Faith in Jesus is what the false teachers are treating as insufficient, insisting it must be paired with Torah observance and circumcision to truly save.

Faith is the mode of life Paul now inhabits — 'the life I now live, I live by faith in the Son of God' — presented as the complete replacement for law-keeping as the organizing principle of his existence.

Faith is invoked here as what the false teachers are demoting — treating it as merely a starting point rather than the complete and sufficient basis for right standing with God.

Faith is named here as the consistent and original mechanism of right standing with God — the thread running from Abraham through Scripture to Jesus that Paul is tracing across three chapters.

Faith is presented here as what the false teachers are effectively undermining — their insistence on law-keeping implies that trusting Jesus alone is insufficient for salvation.

Faith is identified here in Abram's single act of going — not a feeling but a decision to move toward an unknown destination because God said so, with no map and no timeline.

Faith is introduced here as the chapter's central theme — what it actually looks like when trusting God costs you something tangible, specifically the right to choose the best land.

Faith is invoked here to contrast Abram's prior life of quiet trust with the sudden, active test he faces — the chapter asks whether that unseen faith will hold under real-world pressure.

Faith is identified in the introduction as the central theme of the chapter — this is the passage where Scripture most clearly defines what trusting God actually looks like and why it matters.

Faith is invoked here not as certainty but as honest struggle — the text argues that Habakkuk's unflinching complaint is itself an expression of faith, not a departure from it.

Faith appears here as the defining characteristic of the righteous person in God's response — the willingness to trust what cannot yet be seen, set in direct contrast to the arrogant person's reliance on what they can grab and hold.

Faith appears here not as confidence or boldness but as quiet endurance — Habakkuk is genuinely afraid, physically shaking, yet chooses to stay and wait, modeling trust that doesn't require emotional certainty.

Faith is the implicit demand of this moment — God's blessing is declared while the fields are still empty and the trees unfruitful, requiring the people to trust the word before they see the harvest.

Faith is framed here as a communal declaration that must be held without wavering — the author's call to gather and encourage one another is rooted in the shared need to keep faith visible and reinforced.

Faith is introduced here as the central theme of the entire chapter — the author invokes it to rally a tired, pressure-tested community by showing them what trusting God actually looks like when lived out over generations.

Faith is introduced here as the defining characteristic of every hero in the preceding chapter — the common thread that made ordinary people do extraordinary things, and the baton now being passed to the reader.

Faith is referenced here as the subject of the famous 'hall of fame' in chapter 11 — the climax of the letter's argument that now transitions into lived application in this final chapter.

Faith is invoked here as a warning about dilution — genuine trust in God cannot survive being blended with surrounding cultural religion; the attempt produces neither authentic faith nor coherent syncretism.

Faith is reframed here as patient waiting — the people at the feast are not those who solved the problem but those who held on through confusion and delay until the God they trusted actually showed up.

Faith is weaponized here — the Rabshakeh turns Hezekiah's genuine religious reforms (removing high places) into a theological argument that God must be angry with Judah, attacking the very thing Hezekiah is trusting in.

Faith is under direct rhetorical attack here — Sennacherib's letter is a carefully constructed argument that trusting God is irrational given the historical record of every other nation's destruction.

Faith is introduced as the very quality that makes Hezekiah's illness so jarring — the man who trusted God through an impossible military crisis is now dying despite his faithfulness.

Faith here is defined functionally by James as asking God without wavering — not hedging with backup plans — contrasted sharply with the double-minded person who is tossed like a wave and receives nothing.

Faith is invoked here as the concept James will spend the entire chapter stress-testing — specifically, whether belief alone, without visible transformation, qualifies as genuine faith at all.

Faith without action is the critique James has already leveled in chapters 1–2, establishing the pattern of hypocrisy he now extends to speech and the tongue.

Faith is referenced here as one of the core themes James has been developing across the letter, setting up chapter 4's sharp turn from doctrine to the inner life that either produces or corrupts it.

Faith is invoked here in the closing summary as the through-line of the entire letter — not intellectual assent but active, embodied trust that shows up in how you treat people, handle money, speak, pray, and pursue the lost.

Faith appears here in its broken form — the political leaders who were supposed to model covenant faithfulness have instead rebelled, exposing the total collapse of trust at every level of the nation's leadership.

Faith here is not calm certainty but the act of holding suffering and trust simultaneously — Jeremiah refuses to drop either the pain or the confidence in God.

Faith is contrasted here with the royal house's arrogance — their confidence in Jerusalem's geography and fortifications was not trust in God but self-reliance dressed up as security.

Faith is held up here not as a guarantee of safety but as the quality that kept both prophets speaking the truth despite mortal danger — the chapter argues that Uriah's death and Jeremiah's survival equally reflect costly faithfulness.

Faith is invoked here not as something Job has lost, but as the very reason his despair is so profound — his wish to un-exist comes from someone still deeply entangled with God, not someone who has walked away.

Faith is implicitly critiqued here as something Zophar has reduced to a formula — good behavior in, good outcomes out — which the chapter argues is a distortion that fails the moment it meets undeserved suffering.

Faith appears here stripped of comfort and certainty — what remains when everything external is gone is not confident belief but the stubborn choice to keep engaging with God anyway.

Job's declaration of faith in a living Redeemer comes after cataloging every earthly loss — illustrating that genuine faith isn't produced by favorable circumstances but survives precisely when everything else burns away.

Faith appears here not as confidence or certainty but as the willingness to face devastation honestly and call out to God without answers — Joel models this as the beginning point, not the finish line.

Faith crystallizes in Martha's confession despite her grief — she declares Jesus to be the Christ and Son of God not in a triumphant moment but in the middle of loss, making it one of Scripture's most honest acts of belief.

Faith is reframed here not as something the disciples achieved through their own effort or brilliance, but as something they were given — they were entrusted to Jesus by the Father, making belief itself a gift.

Faith is reframed at the chapter's close — not as bold public declaration, but as the quiet act of showing up when it cost the most, exemplified by two men who had kept their belief hidden until this moment.