A catechetical series restoring the original Lectures on Faith through a Hebraic, Torah-observant lens — eight lectures on faith, the knowledge of God, and the covenant walk.
Faith, or Emunah (faithfulness, steadfast trust), being the first principle in revealed religion, and the foundation of all righteousness, it becomes necessary that it should be understood by all who seek after life and salvation, that they may exercise it upon correct principles and obtain the blessings which God has promised to the faithful.
In order to understand the subject of faith, it is necessary to observe that it is not merely an assent of the mind that God exists, but that it is the moving cause of all action in intelligent beings, and is, therefore, the principle by which all things are accomplished.
That faith, or Emunah, is the principle of action in all intelligent beings is evident from this consideration: that no being acts except he first believes; for without faith there could be no exertion, and without exertion there could be no action.
It is by this same principle that God operates; for all things were created by His word, or davar (spoken word, command), according to that which is written: “By the word of Yahovah were the heavens made, and all the host of them by the breath of His mouth.” (Psalm 33:6)
And again: “Through faith we understand that the worlds were framed by the word of God.” (Hebrews 11:3) From these testimonies it is evident that faith is not only the principle of action, but also the principle of power, by which all things are brought to pass.
It may here be observed that in the works of God there is a perfect order: He speaks, and it is done; His word (davar) goes forth, and His will is established; His Spirit, or ruach (breath, spirit), moves, and that which He has spoken is brought to pass.
This same principle extends to man; for man, being created in the image of God, is capable of acting by faith, or emunah, and thereby, according to his obedience, becoming a partaker in the blessings which God has appointed for those who believe Him.
In order for any rational and intelligent being to exercise faith in God unto life and salvation, it is necessary that he should have a correct understanding of the character, attributes, and perfections of God; for without this knowledge, faith cannot center in Him unto life.
First, it is necessary for him to have the idea that God actually exists; for without this it would be impossible for any being to exercise faith in Him.
Second, it is necessary that he should have a correct understanding of His character, attributes, and perfections; for unless he knows that God is unchangeable, just, merciful, and true, he cannot repose confidence in Him.
Concerning this, the scriptures declare: “I am Yahovah, I change not.” (Malachi 3:6) and again: “God is not a man, that He should lie.” (Numbers 23:19) and again: “Yahovah, Yahovah God, merciful and gracious, longsuffering, and abundant in goodness and truth.” (Exodus 34:6)
This same character is made manifest in the life and teachings of Yeshua the Messiah, who walked in perfect emunah (faithfulness) and obedience to God, and declared not His own will, but the will of Him that sent Him, saying: “I do always those things that please Him.” (John 8:29)
And again: “The words that I speak unto you I speak not of myself.” (John 14:10) from which it is evident that he did not act independently, but as a faithful servant, making known the will of God in all things.
Third, it is necessary that he should have an actual knowledge that the course of life which he is pursuing is according to the will of God; for without this knowledge he cannot have confidence before Him.
Concerning this, the Apostle declares: “If our heart condemn us not, then have we confidence toward God.” (1 John 3:21)
And again: “If ye love me, keep my commandments.” (John 14:15) from which it is evident that obedience to the commandments, or mitzvot (commandments), of God is essential to the exercise of faith unto life and salvation.
This obedience has been required from the beginning, being made known through the instruction of God, or Torah (instruction, law), through the Prophets, and through the example of those who have walked faithfully before Him.
Concerning the work of God within man, it is written: “I will put my Spirit (ruach) within you, and cause you to walk in my statutes.” (Ezekiel 36:27) from which it is evident that the Spirit of God does not lead away from His commandments, but establishes them in the life of the believer.
And again: “I will put my law (Torah) in their inward parts, and write it in their hearts.” (Jeremiah 31:33) showing that the purpose of God is not to abolish His instruction, but to establish it more perfectly within His people.
From these testimonies it is evident that God is consistent in all His works, and that there is no contradiction in His word from the beginning.
Therefore, faith, or emunah, is founded upon the knowledge that God is the same in all generations, that His commandments (mitzvot) are true, and that His purposes do not fail.
Where these things are known and understood, faith becomes firm and unshaken, producing obedience, righteousness, and the blessings which God has promised.
Examples of this principle are found throughout the scriptures: for by faith Abraham obeyed God and was accounted righteous (Genesis 15:6; Hebrews 11:8); by faith Israel passed through the sea (Exodus 14); and by faith the apostles acted in the name of the Messiah and were strengthened.
In all these cases, faith was not separate from obedience, but was the cause of it; for faith always produces action, and action in accordance with the will of God brings about the fulfillment of His promises.
It is, therefore, by faith that the faithful in all ages have obtained the promises of God; and without it no man can please Him, nor receive the blessings which He has prepared for them that love Him.
What is faith (emunah)?
A.It is the first principle in revealed religion, and the moving cause of all action in intelligent beings.
Why is it the first principle in revealed religion?
A.Because without it no man can please God, nor obtain life and salvation.
Is faith the principle of power as well as action?
A.It is; for by it all things are accomplished according to the will of God.
How does God bring His will to pass?
A.He speaks (davar), and it is done; His Spirit (ruach) brings it to pass.
What is necessary for a man to exercise faith unto life and salvation?
A.Three things: that he has the idea that God exists; a correct understanding of His character, attributes, and perfections; and a knowledge that the course of life he is pursuing is according to His will.
Why is a correct understanding of God’s character necessary?
A.Because without it he cannot repose confidence in Him.
How is God’s will made known?
A.Through His instruction (Torah), His commandments (mitzvot), and the example of those who walk in obedience.
What is the effect of faith when it is properly exercised?
A.It produces obedience, righteousness, and the blessings promised by God.
Having treated in the preceding lecture upon the subject of faith, showing that it is the first principle in revealed religion, it is now necessary to consider the object upon which that faith must rest, even the true and living God, that men may know in whom they are to trust.
For it is not sufficient that a man should merely believe that God exists; it is also necessary that he should have a correct understanding of His nature, character, and attributes, for without this knowledge his faith cannot be perfect nor lead him unto life and salvation.
It is therefore evident that the knowledge of God is essential to the exercise of faith; for without knowing who God is, and what He is like, no man can place confidence in Him.
This knowledge is not left to speculation, but has been revealed from the beginning through His works, His word (davar), and His dealings with the children of men.
The first knowledge which men have of God is derived from His creations; for by them His existence is made known, according to that which is written: “The heavens declare the glory of God; and the firmament sheweth His handiwork.” (Psalm 19:1)
And again: “For the invisible things of Him from the creation of the world are clearly seen.” (Romans 1:20) from which it is evident that the works of creation testify of His existence and power.
Yet this knowledge alone is not sufficient to produce faith unto life and salvation; for though men may know that there is a God, they cannot know His will, nor His purposes, except He reveal them.
Therefore it has pleased God to make Himself known more fully through His word (davar), which He has spoken unto the fathers and confirmed by His servants the prophets.
Through this revealed word, men come to understand that God is not only powerful, but also just, merciful, and faithful, keeping covenant and mercy with those who love Him and keep His commandments (mitzvot).
Concerning this it is written: “Know therefore that Yahovah thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments.” (Deuteronomy 7:9)
From these revelations it is evident that God requires obedience, and that His blessings are given in accordance with His commandments, which He has made known through His instruction (Torah).
This same knowledge is further confirmed in the life and teachings of Yeshua the Messiah, who declared the will of God and walked in perfect obedience, showing forth the righteousness of God in all things.
For he said: “I came down from heaven, not to do mine own will, but the will of Him that sent me.” (John 6:38) and again: “If ye keep my commandments, ye shall abide in my love.” (John 15:10)
From these sayings it is evident that the knowledge of God includes the knowledge of His will, and that this will is made known through His commandments and the example of those who obey Him.
It is also necessary to observe that God is unchangeable in His nature; for unless He were so, His word could not be relied upon, and faith could not exist in Him.
Concerning this it is written: “I am Yahovah, I change not.” (Malachi 3:6) and again: “With whom is no variableness, neither shadow of turning.” (James 1:17)
From this it follows that the same God who gave commandments in the beginning continues to require obedience, and that His purposes remain fixed.
It is likewise evident that God is a being of truth; for if He were not, His word (davar) could not be trusted, and no man could exercise faith in Him.
For it is written: “God is not a man, that He should lie.” (Numbers 23:19) and again: “Thy word is truth.” (Psalm 119:160)
This truth is confirmed in all generations, for God speaks, and His word stands; He commands, and it is established.
It is further necessary to understand that God is a being of justice and mercy, rewarding the righteous and judging the wicked, according to their works.
Concerning this it is written: “All His ways are judgment: a God of truth and without iniquity, just and right is He.” (Deuteronomy 32:4)
And again: “Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty.” (Exodus 34:7)
From these testimonies it is evident that God governs His creations according to law, and that His dealings with men are in righteousness.
It is also shown that God communicates with man through His Spirit (ruach), by which He instructs, corrects, and leads those who seek Him.
For it is written: “Thou gavest also thy good Spirit to instruct them.” (Nehemiah 9:20)
And again: “I will put my Spirit within you, and cause you to walk in my statutes.” (Ezekiel 36:27)
From this it is evident that the Spirit of God works in harmony with His word (davar) and His instruction (Torah), causing those who receive it to walk in obedience.
Therefore, the knowledge of God consists in understanding that He exists, that He is unchangeable, that He is just, merciful, and true, and that He governs all things according to His word and commandments.
Where this knowledge is obtained, faith becomes firm; for men then know in whom they trust, and can rely upon His promises.
But where this knowledge is lacking, faith cannot be perfect; for men cannot trust that which they do not understand.
It is therefore necessary that all who seek after life and salvation should labor to obtain this knowledge, through the study of His word, obedience to His commandments, and a willingness to receive His instruction.
For by these means men come to know God, and knowing Him, they are enabled to exercise faith unto life and salvation.
Why is it necessary to have knowledge of God?
A.Because without a correct knowledge of His nature and character, faith cannot be perfect nor lead to salvation.
How do men first obtain knowledge of God?
A.Through His creations, which testify of His existence and power.
Is this knowledge sufficient for salvation?
A.It is not; for men must also know His will and character, which He reveals through His word.
How has God revealed His will?
A.Through His word (davar), through His instruction (Torah), and through His prophets.
What does this knowledge teach concerning God?
A.That He is unchangeable, just, merciful, and true.
Why must God be unchangeable?
A.That His word may be relied upon, and faith may exist in Him.
How is God’s truth made known?
A.Through His word, which is established and cannot fail.
What role does the Spirit (ruach) have in this knowledge?
A.It instructs and causes men to walk in God’s statutes.
What is the result of obtaining a correct knowledge of God?
A.That men are able to exercise faith in Him unto life and salvation.
Having shown in the preceding lecture that a correct knowledge of God is necessary to the exercise of faith unto life and salvation, it now becomes necessary to consider more particularly His character, attributes, and perfections, that it may be seen how this knowledge establishes confidence in Him.
For unless God possesses those attributes which inspire confidence, no rational being can exercise faith in Him; and without faith, it is impossible to please Him.
It is therefore essential that men should understand that God is a being of truth, and that His word (davar) is certain and cannot fail.
Concerning this it is written: “God is not a man, that He should lie.” (Numbers 23:19) and again: “Thy word is true from the beginning.” (Psalm 119:160)
From this it is evident that God may be relied upon in all things, for He speaks and it is established, and His purposes do not fail.
It is also necessary to understand that God is unchangeable in His nature and character; for if He were subject to change, His word could not be trusted, and faith could not exist in Him.
For it is written: “I am Yahovah, I change not.” (Malachi 3:6) and again: “With whom is no variableness, neither shadow of turning.” (James 1:17)
From these testimonies it is evident that the same God who has spoken in times past continues to act according to the same principles, and that His commandments (mitzvot) remain sure.
It is further necessary to understand that God is a being of justice; for unless He were just, He could not be trusted to judge righteously, nor to reward according to His promises.
Concerning this it is written: “All His ways are judgment: a God of truth and without iniquity, just and right is He.” (Deuteronomy 32:4)
From this it follows that God governs His creations according to righteousness, and that none can escape His judgments.
It is also necessary to understand that God is a being of mercy; for unless He were merciful, no man could be saved, all having sinned and fallen short of His glory.
Concerning this it is written: “Yahovah, Yahovah God, merciful and gracious, longsuffering, and abundant in goodness and truth.” (Exodus 34:6)
Yet this mercy does not overthrow His justice, for it is also written that He “will by no means clear the guilty.” (Exodus 34:7)
From this it is evident that mercy and justice are perfectly united in God, and that He deals with His creations according to both.
It is further necessary to understand that God is a being of power; for unless He possessed all power, He could not bring to pass His purposes, nor fulfill His promises.
Concerning this it is written: “I know that Thou canst do everything.” (Job 42:2)
From this it is evident that there is nothing which God has purposed that He is not able to accomplish.
It is likewise necessary to understand that God is a being of knowledge; for unless He possessed all knowledge, He could not judge righteously, nor govern His creations in wisdom.
For it is written: “Great is our Lord, and of great power: His understanding is infinite.” (Psalm 147:5)
From this it follows that God knows all things, and that nothing is hidden from Him.
It is also necessary to understand that God is a being of love, or covenant faithfulness (chesed), for unless He were so, He would not extend mercy nor keep His covenant with those who love Him.
Concerning this it is written: “Keeping mercy (chesed) for thousands, forgiving iniquity and transgression and sin.” (Exodus 34:7)
From this it is evident that God delights in mercy, and that He is faithful to those who walk before Him in obedience.
These attributes -truth, unchangeableness, justice, mercy, power, knowledge, and covenant faithfulness - constitute the character of God, and it is by a correct understanding of these that men are enabled to exercise faith in Him.
For when men understand that God possesses these perfections, they are enabled to trust Him fully, knowing that He will fulfill His promises, judge righteously, and extend mercy according to His word.
This same character is made manifest in the life and example of Yeshua the Messiah, who walked in righteousness, showed mercy, spoke truth, and submitted perfectly to the will of God.
For he said: “He that hath seen me hath seen the Father.” (John 14:9) not that he was the Father, but that he made known His character through perfect obedience.
From this it is evident that the Messiah did not alter the nature of God, but revealed it more fully through his life and teachings.
It is also evident that the Spirit (ruach) of God works in accordance with these same attributes, instructing in truth, leading in righteousness, and establishing obedience in those who receive it.
For it is written: “Thou gavest also thy good Spirit to instruct them.” (Nehemiah 9:20)
And again: “I will put my Spirit within you, and cause you to walk in my statutes.” (Ezekiel 36:27)
From these testimonies it is evident that the works of God are consistent in all generations, and that there is no contradiction in His nature, His word, or His dealings with men.
Therefore, where men obtain a correct understanding of these attributes, their faith becomes strong, and they are enabled to endure trials, overcome opposition, and obtain the promises of God.
But where this understanding is lacking, faith cannot be perfect, for men cannot trust that which they do not know.
It is, therefore, necessary that all who seek after life and salvation should labor to obtain a correct understanding of the character and perfections of God, that their faith may be established.
Why is it necessary to understand the character of God?
A.Because without a correct understanding of His character and attributes, no man can exercise faith in Him.
What must men know concerning God?
A.That He is a being of truth, unchangeableness, justice, mercy, power, knowledge, and covenant faithfulness (chesed).
Why must He be unchangeable?
A.That His promises may remain sure in all generations.
Why must He be just?
A.That He may judge righteously and govern His creations according to law.
Why must He be merciful?
A.That He may forgive and extend grace to those who repent.
Why must He possess power?
A.That He may bring to pass all His purposes.
Why must He possess knowledge?
A.That He may govern in wisdom and judge all things rightly.
What is meant by covenant faithfulness (chesed)?
A.That God keeps His covenant and shows mercy to those who love Him and keep His commandments.
How is this character made known?
A.Through His word, His works, the example of the Messiah, and the instruction of His Spirit (ruach).
What is the result of understanding these attributes?
A.That men are enabled to exercise faith in God unto life and salvation.
Having treated in the preceding lectures upon faith, the knowledge of God, and His character and perfections, it now becomes necessary to consider the unity of God and the manner in which He governs His creations, that faith may be exercised without confusion.
For unless men understand that God is one, and that His works are carried on in perfect consistency, they cannot exercise faith in Him unto life and salvation.
The first principle to be established is that there is one God, according to that which is written: “Hear, O Israel: Yahovah our God, Yahovah is one.” (Deuteronomy 6:4)
And again: “I am Yahovah, and there is none else, there is no God beside me.” (Isaiah 45:5)
From these testimonies it is evident that God is one, and that there is no division in His being, nor contradiction in His works.
It is also necessary to understand that God reveals His will through His word (davar), which He has spoken from the beginning, and by which all things are established.
For it is written: “He sent His word, and healed them.” (Psalm 107:20)
And again: “By the word of Yahovah were the heavens made.” (Psalm 33:6)
From this it is evident that the word of God is the means by which His will is made known and accomplished.
It is likewise necessary to understand that God acts by His Spirit (ruach), which proceeds from Him and carries out His purposes in heaven and in earth.
For it is written: “The Spirit of God hath made me, and the breath of the Almighty hath given me life.” (Job 33:4)
And again: “Whither shall I go from thy Spirit?” (Psalm 139:7)
From these testimonies it is evident that the Spirit of God is His power and presence, by which He works in all things.
Thus it may be seen that God speaks, His word (davar) declares His will, and His Spirit (ruach) brings it to pass; and in this there is perfect unity, for all proceed from the one God.
This unity is not a division of beings, but a unity of purpose, will, and operation, for God is one, and His works are carried out in harmony.
This same unity is made known in the life and teachings of Yeshua the Messiah, who declared not his own will, but the will of God who sent him.
For he said: “I can of mine own self do nothing.” (John 5:30)
And again: “The words that I speak unto you I speak not of myself.” (John 14:10)
From these sayings it is evident that he did not act independently, but as a faithful servant, making known the will of God in all things.
And again: “I and my Father are one.” (John 10:30) showing unity, not of separate authority, but of purpose and obedience.
From this it is evident that the Messiah reveals the will of God perfectly, and that his works are in agreement with the word and commandments of God.
It is also necessary to understand that the Spirit (ruach) works in the same manner, for it does not speak of itself, but makes known that which God has spoken.
For it is written: “He shall not speak of himself; but whatsoever he shall hear, that shall he speak.” (John 16:13)
And again: “I will put my Spirit within you, and cause you to walk in my statutes.” (Ezekiel 36:27)
From these testimonies it is evident that the Spirit does not establish a separate will, but confirms and establishes the will of God in the hearts of men.
Therefore, the unity of God consists in this: that He is one in being, and that His word (davar) and His Spirit (ruach) act in perfect agreement with Him in all things.
From this unity it follows that there is no contradiction in the commandments (mitzvot) of God, nor in the teachings of the Messiah, nor in the operation of the Spirit.
For that which God has commanded from the beginning remains true, and is confirmed by all that He has revealed.
It is therefore evident that any teaching which contradicts the commandments of God, or sets aside His instruction (Torah), cannot be from Him, for He is not divided against Himself.
Where men understand this unity, their faith becomes established, for they know that God is consistent in all His works and faithful in all His promises.
But where this unity is not understood, confusion arises, and men are led to suppose that God has spoken differently in different times, which weakens faith.
It is therefore necessary that all who seek after life and salvation should understand that God is one, that His will is unchanging, and that His word and Spirit operate in perfect agreement.
For by this understanding, faith is established, obedience is strengthened, and the promises of God are obtained.
What is necessary to understand concerning God in order to exercise faith?
A.That there is one God, and that He is united in all His works.
How do the scriptures declare the unity of God?
A.By stating that Yahovah is one, and that there is none beside Him.
Is there any division in God’s works?
A.There is not; for all His works are carried out in perfect unity.
How is this unity shown in the Messiah?
A.He declared not his own will, but the will of God, and acted in perfect obedience.
Does the Spirit act independently?
A.It does not, but confirms and establishes the will of God.
What follows from the unity of God?
A.That His commandments (mitzvot), His word, and His works are consistent in all generations.
What is the result of understanding this unity?
A.That faith is strengthened, and men are able to trust in God without confusion.
Having treated in the preceding lectures upon faith, the knowledge of God, His character, and His unity, it now becomes necessary to consider the relationship between faith and sacrifice, and how through these the saints obtain assurance unto life and salvation.
For it is a truth clearly taught in the scriptures that no man can obtain faith unto life and salvation without sacrifice; for faith is strengthened and made perfect only through obedience that requires the offering of one’s will unto God.
It is therefore necessary that men should understand that God requires sacrifice, and that this requirement has been made known from the beginning.
For it is written that Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous. (Genesis 4:4; Hebrews 11:4)
From this it is evident that sacrifice, when offered in faith (emunah), is accepted of God, and brings with it a witness of His approval.
It is also written that Abraham was commanded to offer up his son Isaac, which was a trial of his faith, requiring him to yield that which was most precious unto him. (Genesis 22)
And by this act of obedience, Abraham demonstrated that his faith was not in word only, but in deed; and it was accounted unto him for righteousness.
From this it is evident that faith and sacrifice are inseparably connected, for faith produces obedience, and obedience requires sacrifice.
It is likewise necessary to observe that sacrifice is not limited to offerings of substance, but includes the yielding of the heart and will unto God.
For it is written: “To obey is better than sacrifice.” (1 Samuel 15:22)
And again: “The sacrifices of God are a broken spirit: a broken and a contrite heart.” (Psalm 51:17)
From these testimonies it is evident that the sacrifice which God requires is the submission of the whole soul unto Him.
This submission includes obedience to His commandments (mitzvot), and a willingness to walk in His instruction (Torah), even when it requires the denial of self.
It is also necessary to understand that through such sacrifice, men obtain a knowledge that they are accepted of God.
For when a man has offered all that is required of him, and continues faithful, he receives a witness that his course is pleasing unto God.
Concerning this it is written: “If our heart condemn us not, then have we confidence toward God.” (1 John 3:21)
From this it follows that sacrifice produces assurance, and assurance strengthens faith.
It is therefore evident that those who are unwilling to sacrifice cannot obtain faith unto life and salvation, for they withhold that which is required to establish confidence in God.
It is also shown in the life of Yeshua the Messiah, who offered himself in perfect obedience to the will of God, holding nothing back, but yielding entirely to that which was required of him.
For he said: “Not my will, but thine, be done.” (Luke 22:42)
From this it is evident that the path of faith is the path of surrender, and that true emunah (faithfulness) is demonstrated in obedience unto the end.
It is likewise necessary to understand that the Spirit (ruach) of God strengthens those who are willing to walk in obedience, enabling them to endure sacrifice.
For it is written: “I will put my Spirit within you, and cause you to walk in my statutes.” (Ezekiel 36:27)
From this it is evident that God does not require sacrifice without also providing strength to fulfill it.
Therefore, sacrifice and faith operate together, for faith leads to sacrifice, and sacrifice leads to assurance, and assurance leads to the fulfillment of the promises of God.
Where men are willing to offer all that God requires, their faith becomes strong, and they are enabled to obtain the blessings which He has promised.
But where men withhold obedience, their faith remains weak, and they cannot obtain the same assurance.
It is therefore necessary that all who seek after life and salvation should be willing to sacrifice all things which God requires, that they may obtain the faith necessary to inherit His promises.
For by this principle the saints in all ages have obtained the favor of God, and without it none can receive the fullness of His blessings.
What is the relationship between faith and sacrifice?
A.Faith produces obedience, and obedience requires sacrifice.
Why is sacrifice necessary for faith?
A.Because without sacrifice, faith cannot be made perfect nor produce assurance.
What examples show the necessity of sacrifice?
A.Abel’s offering and Abraham’s willingness to offer Isaac.
What kind of sacrifice does God require?
A.The yielding of the heart, the submission of the will, and obedience to His commandments (mitzvot).
What does sacrifice produce in those who offer it?
A.A knowledge that they are accepted of God.
How does this knowledge affect faith?
A.It strengthens faith and produces confidence before God.
How is this principle shown in the Messiah?
A.He submitted completely to the will of God, demonstrating perfect faithfulness (emunah).
What role does the Spirit (ruach) play in sacrifice?
A.It strengthens and enables men to walk in obedience.
What is required of those who seek life and salvation?
A.That they be willing to sacrifice all things which God requires.
What is the result of such sacrifice?
A.That they obtain faith, assurance, and the promises of God.
Having shown in the preceding lectures that faith is the first principle in revealed religion, that a correct knowledge of God is necessary to its exercise, that His character and unity are consistent, and that faith is perfected through sacrifice, it now becomes necessary to consider the consequences which follow from the exercise of faith and the possession of this knowledge.
For it is by these principles that men are enabled to obtain life and salvation, and without them no man can enter into the presence of God.
It is therefore necessary to understand that eternal life consists in knowing God and in walking according to His will.
Concerning this it is written: “This is life eternal, that they might know thee the only true God.” (John 17:3)
From this it is evident that knowledge of God is not merely intellectual, but is joined with obedience, and is manifested in the life of the believer.
It is also necessary to understand that where faith (emunah) is exercised upon correct principles, it leads to righteousness, and righteousness leads to life.
For it is written: “The just shall live by his faith.” (Habakkuk 2:4)
And again: “He that doeth righteousness is righteous.” (1 John 3:7)
From these testimonies it is evident that faith produces righteous action, and that this action is required to obtain the promises of God.
It is likewise necessary to understand that those who exercise faith in God, and walk in His commandments (mitzvot), obtain a relationship with Him that brings peace and assurance.
For it is written: “Great peace have they which love thy law (Torah): and nothing shall offend them.” (Psalm 119:165)
From this it is evident that obedience to God’s instruction produces stability and confidence.
It is also necessary to understand that those who do not exercise faith, nor walk in obedience, cannot obtain these blessings, but remain in a state of uncertainty and separation from God.
For it is written: “The wicked are like the troubled sea, when it cannot rest.” (Isaiah 57:20)
From this it is evident that without faith and obedience there is no peace, nor assurance of life.
It is further necessary to understand that those who possess faith and knowledge are able to overcome trials, endure afflictions, and remain steadfast in all circumstances.
For it is written: “We glory in tribulations also: knowing that tribulation worketh patience.” (Romans 5:3)
And again: “Blessed is the man that endureth temptation.” (James 1:12)
From these testimonies it is evident that faith gives strength to endure, and that endurance leads to greater assurance.
It is also necessary to understand that those who continue in faith and obedience receive the promises of God, both in this life and in that which is to come.
For it is written: “Be thou faithful unto death, and I will give thee a crown of life.” (Revelation 2:10)
From this it is evident that the ultimate consequence of faith is life, and the fulfillment of all that God has promised.
It is likewise necessary to understand that those who reject faith, or turn away from obedience, forfeit these blessings and cannot obtain the same inheritance.
For it is written: “If ye be willing and obedient, ye shall eat the good of the land: but if ye refuse… ye shall be devoured.” (Isaiah 1:19–20)
From this it is evident that the consequences of faith and disobedience are clearly set before men, and that each will receive according to his works.
It is also necessary to understand that the Spirit (ruach) of God strengthens those who walk in faith, guiding them into truth and enabling them to continue in obedience.
For it is written: “Thou gavest also thy good Spirit to instruct them.” (Nehemiah 9:20)
And again: “Walk in the Spirit, and ye shall not fulfill the lust of the flesh.” (Galatians 5:16)
From this it is evident that the Spirit operates in harmony with the word (davar) and instruction (Torah) of God, leading men into righteousness.
Therefore, the consequences of faith and knowledge are these: that men come to know God, walk in His commandments, obtain peace, endure trials, and receive the promises of life.
But the consequences of unbelief are these: that men remain in darkness, lack assurance, are overcome by trial, and fail to obtain the blessings which God has prepared.
It is therefore necessary that all who seek after life and salvation should exercise faith, obtain knowledge of God, and continue in obedience, that they may inherit eternal life.
For by these principles the saints in all ages have obtained the favor of God, and without them no man can stand in His presence.
What are the consequences of faith and knowledge of God?
A.That men obtain righteousness, peace, endurance, and the promises of life.
What is eternal life?
A.To know the only true God and to walk according to His will.
How is this knowledge made manifest?
A.Through obedience to His commandments (mitzvot) and His instruction (Torah).
What does faith produce in the life of the believer?
A.Righteousness, strength in trials, and confidence before God.
What do those who walk in obedience receive?
A.Peace and assurance.
What is the condition of those who do not exercise faith?
A.They remain in unrest and do not obtain the blessings of God.
How does faith help men endure trials?
A.It gives strength and produces patience and perseverance.
What is the final reward of faithfulness?
A.The fulfillment of God’s promises and the crown of life.
What role does the Spirit (ruach) play in these consequences?
A.It instructs and strengthens men to walk in obedience.
What is required to obtain life and salvation?
A.Faith, knowledge of God, and continued obedience to His will.
Having treated in the preceding lectures upon faith, the knowledge of God, His character, His unity, the necessity of sacrifice, and the consequences which follow from the exercise of faith and obedience, it now remains to consider the final fulfillment of faith, even the inheritance prepared for the faithful.
For the end of faith is not merely belief, nor even obedience, but the obtaining of the promises of God, and entrance into that state which He has prepared for those who love Him.
It is therefore necessary to understand that the promises of God are sure, and that all who remain faithful (emunah) shall obtain them.
Concerning this it is written: “He is faithful that promised.” (Hebrews 10:23)
From this it is evident that God does not fail in His word (davar), but brings to pass all that He has spoken.
It is also necessary to understand that these promises are given to those who walk in obedience to His commandments (mitzvot), and who endure in faith unto the end.
For it is written: “Be thou faithful unto death, and I will give thee a crown of life.” (Revelation 2:10)
And again: “Blessed are they that do His commandments, that they may have right to the tree of life.” (Revelation 22:14)
From these testimonies it is evident that the inheritance of the faithful is connected to obedience, and that those who keep the commandments of God shall receive the promises.
It is likewise necessary to understand that this inheritance is described in the scriptures as life, peace, and fellowship with God.
For it is written: “In thy presence is fullness of joy.” (Psalm 16:11)
And again: “They shall be my people, and I will be their God.” (Jeremiah 31:33)
From this it is evident that the ultimate blessing of faith is to dwell in the presence of God and to enjoy His favor.
It is also necessary to understand that this state is obtained only by those who are made clean through obedience and faith, for nothing unclean can dwell in His presence.
For it is written: “Who shall ascend into the hill of Yahovah? He that hath clean hands, and a pure heart.” (Psalm 24:3–4)
From this it is evident that purity and righteousness are required to obtain the promises of God.
It is likewise necessary to understand that those who receive this inheritance are those who have overcome the world through faith.
For it is written: “This is the victory that overcometh the world, even our faith.” (1 John 5:4)
And again: “To him that overcometh will I grant to sit with me.” (Revelation 3:21)
From these testimonies it is evident that faith enables men to overcome sin, temptation, and opposition, and to remain steadfast in righteousness.
It is also necessary to understand that the Spirit (ruach) of God bears witness to those who are faithful, confirming the promises and strengthening their hope.
For it is written: “The Spirit itself beareth witness with our spirit.” (Romans 8:16)
From this it is evident that the faithful are not left without assurance, but receive confirmation that they are accepted of God.
It is likewise necessary to understand that the promises of God extend beyond this life, and that there is a future inheritance prepared for those who remain faithful.
For it is written: “Eye hath not seen, nor ear heard… the things which God hath prepared for them that love Him.” (1 Corinthians 2:9)
From this it is evident that the fullness of the inheritance cannot be fully comprehended in this life, but will be revealed to the faithful in the world to come.
It is also necessary to understand that those who turn away from faith and obedience cannot obtain this inheritance.
For it is written: “If any man draw back, my soul shall have no pleasure in him.” (Hebrews 10:38)
From this it is evident that perseverance is required, and that only those who continue in faith unto the end shall be saved.
Therefore, the fulfillment of faith is this: that men obtain the promises of God, overcome the world, are made clean, and enter into His presence to receive life and peace.
Wherefore, it is necessary that all who seek after life and salvation should continue in faith (emunah), obedience, and endurance, that they may inherit the blessings which God has prepared.
What is the end or fulfillment of faith?
A.To obtain the promises of God and enter into His presence.
What is required to obtain this inheritance?
A.Obedience to the commandments (mitzvot), purity of heart, and perseverance in faith.
What is the inheritance of the faithful?
A.Life, peace, and fellowship with God.
Can any unclean thing obtain this inheritance?
A.It cannot, for only the pure and righteous may dwell in His presence.
How do men overcome the world?
A.Through faith, which enables them to remain steadfast in righteousness.
Are the promises limited to this life?
A.They are not, but extend into the life to come.
What happens to those who turn away from faith?
A.They cannot obtain the inheritance of the faithful.
What must men do to obtain life and salvation?
A.Continue in faith, obedience, and endurance unto the end.
Having treated in the preceding lectures upon faith, the knowledge of God, His character, His unity, the necessity of sacrifice, and the consequences and fulfillment of faith, it now remains to consider the manner in which these principles are carried into effect in the daily life of the faithful, even in walking before God.
For it is not sufficient that a man should possess faith, or knowledge, or even a desire to obey; he must also walk in that which God has revealed, that his faith may be living and his knowledge established.
This walking is spoken of in the scriptures as a way, or derech (path), and is expressed by the manner of life which a man pursues before God.
Concerning this it is written: “Walk before me, and be thou perfect.” (Genesis 17:1)
And again: “This is the way (derech), walk ye in it.” (Isaiah 30:21)
From these testimonies it is evident that faith is not confined to the heart or mind, but must be made manifest in the walk (halak), or manner of life.
It is therefore necessary to understand that the faithful are required to order their lives according to the instruction (Torah) of God, which He has given for their guidance.
For it is written: “Ye shall walk in all the ways which Yahovah your God hath commanded you.” (Deuteronomy 5:33)
From this it is evident that obedience is not occasional, but continual, and that the life of the faithful is governed in all things by the commandments (mitzvot) of God.
It is also necessary to understand that this walk is established through daily remembrance and diligence in the word (davar) of God.
For it is written: “Thou shalt meditate therein day and night.” (Joshua 1:8)
From this it is evident that the faithful are to set their minds continually upon the instruction of God, that they may walk rightly before Him.
It is likewise necessary to understand that God has appointed times (moedim) and seasons, by which His people are reminded of His works and instructed in His ways.
For it is written: “These are the appointed times of Yahovah, which ye shall proclaim.” (Leviticus 23:2)
From this it is evident that the ordering of time itself is given for the strengthening of faith, that men might remember God and walk in obedience.
It is also necessary to understand that the walk of the faithful includes not only outward actions, but also the condition of the heart and the words which proceed from the mouth.
For it is written: “Keep thy tongue from evil, and thy lips from speaking guile.” (Psalm 34:13)
And again: “Thou shalt not go up and down as a talebearer.” (Leviticus 19:16)
From this it is evident that the faithful must guard their speech and thoughts, for these are also part of their walk before God.
It is likewise necessary to understand that the faithful do not walk alone, but as a people called by God, bound together in covenant.
For it is written: “Ye shall be unto me a kingdom of priests, and an holy nation.” (Exodus 19:6)
From this it is evident that the walk of faith includes fellowship, instruction, and mutual strengthening among those who seek to obey God.
It is also necessary to understand that this walk requires perseverance, for it is not accomplished in a moment, but over the course of a lifetime.
For it is written: “He that endureth to the end shall be saved.” (Matthew 24:13)
From this it is evident that the faithful must continue steadfast, not turning aside from the commandments of God.
It is likewise necessary to understand that the Spirit (ruach) of God aids those who walk in obedience, strengthening them and guiding them in the right path.
For it is written: “Thy Spirit is good; lead me into the land of uprightness.” (Psalm 143:10)
And again: “I will put my Spirit within you, and cause you to walk in my statutes.” (Ezekiel 36:27)
From this it is evident that God does not leave His people without help, but provides strength that they may walk in His ways.
Therefore, the life of faith is this: to walk (halak) in the way (derech) of God, according to His instruction (Torah), in obedience to His commandments (mitzvot), with a heart set upon Him.
Where this walk is established, faith becomes living, knowledge becomes sure, and the promises of God draw near.
But where this walk is neglected, faith grows weak, knowledge becomes uncertain, and the blessings of God are not obtained.
It is therefore necessary that all who seek after life and salvation should order their lives according to the will of God, walking before Him in all things.
For by this walk the faithful are preserved, strengthened, and prepared to receive the inheritance spoken of in the promises of God.
What is meant by walking in the covenant?
A.To order one’s life according to the way (derech) of God in continual obedience.
Is faith sufficient without this walk?
A.It is not, for faith must be made manifest in action.
How is this walk established?
A.By obedience to the instruction (Torah) and commandments (mitzvot) of God.
Is this obedience occasional or continual?
A.It is continual, governing the whole life.
What role does remembrance play in this walk?
A.The word (davar) of God is to be meditated upon daily.
What are the appointed times (moedim)?
A.Times set by God to remind His people and strengthen their obedience.
Does this walk include inward as well as outward actions?
A.It does, including speech, thoughts, and intentions.
Do the faithful walk alone?
A.They do not, but as a covenant people.
What is required to continue in this walk?
A.Endurance and perseverance unto the end.
What is the result of walking in the covenant?
A.That faith is made living, and the promises of God are obtained.