Post by Mark on Nov 11, 2009 5:29:21 GMT -8
Two Types of Doubt
When we talk about "having faith" we easily and naturally equate this as "not doubting". It makes sense and we
our heads conclusively that this is right; but as we read a number of examples in Scripture, we find that not all doubt is the same.
First, it’s important to remember that when we are reading an English translation, we’re never getting a completely accurate perspective of text. This is not to suggest that only those who read Greek and Hebrew have a chance of understanding the Bible. It does mean that we have a predisposition to understand some words to always mean exactly the same thing when, according to context, there may be some variation- and often that comes clearly to light if we are able to look at the original languages.
For instance, Paul makes it clear that the very act of doubting (not having faith) is sin (Romans 14:23).
Does this mean that John was sinning when he sent his messengers to ask Messiah, "Are You really the One?"
Now when John had heard in the prison the works of Christ, he sent two of his disciples, And said unto him, Art thou he that should come, or do we look for another?
(Matthew 11:2-3 KJV)
There are two kinds of doubting that we find in New Testament Greek that demonstrate what is at issue.
In Romans 14:23, for instance, the word translated "doubt" is the word "diakreeno" which means to separate thoroughly or to utterly withdraw.
A lesser word used elsewhere, also translated "doubt" is "distadzo" which means to waver back and forth.
One of my favorite examples of doubt (though neither of these words are used) is the story of the Dad in Mark 9:20- 27. The man had a son who had was possessed with an evil spirit (I know, who doesn’t!) But this kid was unable to speak and was violently abusing himself by self-mutilation. The Dad was overcome with failure. No one could help him: for years no one could help him. There was nothing he could do for this boy that he loved but stand by watching him painfully destroy himself. Even that very day, he had cried out to the disciples of Yeshua (who by then had their own reputation for healing the sick in Yeshua’s name) and his hope was absolutely defeated. When Messiah came down from the mountain, the man was watching his son in yet another episode that he was powerless to prevent. He asked for Messiah’s help because there was nothing else at all that he could do. He wasn’t asking for miracles at this point. He said to Yeshua, "If there is anything at all that you can do…" Messiah said to him, "If you believe, all things are possible to him that believes." The dad couldn’t contain his desperation and confessed with his eyes full of tears, "Lord, I believe! Help my unbelief!"
It reminds me of the story of Gideon, when the angel of the Lord came and told him (as he was hiding in the winepress so that no one would steal his grain), "You are going to drive out all of Israel’s enemies." The principle of the "fleece" that people sometimes talk about nowadays is all wrong. Gideon didn’t use the fleece as a mechanism to tell him what he should do. Gideon knew exactly what the instruction was- he just wasn’t convinced that God has the power to carry it out. His heart wavered. He suffered from the same ‘unbelief" as the Dad in Mark 9.
Things hadn’t been going so well for John that Baptizer. He was stuck in jail, awaiting his inevitable execution. Periodically, his captor, Herod, would call him out for theological stimulation; but Herod’s interest in religious things was no more significant to him than the games and dances which were presented to him for amusement. It was John, Riverdance or the Howdy-Doody Show. John had seen Messiah Yeshua and had witnessed the blessing of the Holy Spirit come upon Him. If anyone had first-hand testimony that Yeshua was the guy, it was John, and he had testified repeatedly to that fact every opportunity he found. But, today, something was different… and it’s hard to remember the positive affirmations from above when you’re stuck in the dungeon, wondering if the footsteps down the corridor are for you- and are they bringing an invitation to speak or are they bringing death? That’s a difficult way to live.
I think "distadzo" is a normal part of every believer’s life- and as we are faced with trials and adversity, if we are honest with ourselves, we often wonder, "Am I really going to make it through this?" In this case, doubting is not an evil but an honest thing- it is recognizing our own inadequacy, part of which is wondering if we are really going to be helped by God in this or not.
"Diakreeno", on the other hand, is absolutely malignant. It is throwing up our hands utterly turning our backs on God. "I’ve tried the God thing. It didn’t work." While "distadzo" can be defined as the absence of faith, "diakreeno" is the antithesis of faith. It’s not wondering if God is going to bring us through, nor wondering how God is going to bring us through; but settling ourselves on the confidence that He absolutely will not meet our need. It the literal, practical application of "taking the name of the Lord your God in vain": holding His name to have no power or value. It is to settle in our hearts to be without hope, without strength and without God.
When we are confronted with the burdens and trials that overwhelm us, we have that moment (or longer) of "distadzo" (doubting). "Umm, God? A little help please?" It’s not resting in the power chair of faith, plowing through all adversity blowing our steam whistle pell-mell. No. It’s certainly not that. So we have the option of crying out to God or laying down in middle of the freeway. Giving up is sin. Giving up is death. That is the "doubting" that will bring us to our own destruction. God wants us to be honest with our sense of inadequacy. He will never turn us away when we cry to Him for help.
Incidentally, that James passage, James 1:5-6 that says God gives liberally to ask in faith; but if you are one who "wavers", don’t even bother asking, the word "waver" is the word "diakreeno" (giving up).
When we talk about "having faith" we easily and naturally equate this as "not doubting". It makes sense and we
our heads conclusively that this is right; but as we read a number of examples in Scripture, we find that not all doubt is the same.First, it’s important to remember that when we are reading an English translation, we’re never getting a completely accurate perspective of text. This is not to suggest that only those who read Greek and Hebrew have a chance of understanding the Bible. It does mean that we have a predisposition to understand some words to always mean exactly the same thing when, according to context, there may be some variation- and often that comes clearly to light if we are able to look at the original languages.
For instance, Paul makes it clear that the very act of doubting (not having faith) is sin (Romans 14:23).
Does this mean that John was sinning when he sent his messengers to ask Messiah, "Are You really the One?"
Now when John had heard in the prison the works of Christ, he sent two of his disciples, And said unto him, Art thou he that should come, or do we look for another?
(Matthew 11:2-3 KJV)
There are two kinds of doubting that we find in New Testament Greek that demonstrate what is at issue.
In Romans 14:23, for instance, the word translated "doubt" is the word "diakreeno" which means to separate thoroughly or to utterly withdraw.
A lesser word used elsewhere, also translated "doubt" is "distadzo" which means to waver back and forth.
One of my favorite examples of doubt (though neither of these words are used) is the story of the Dad in Mark 9:20- 27. The man had a son who had was possessed with an evil spirit (I know, who doesn’t!) But this kid was unable to speak and was violently abusing himself by self-mutilation. The Dad was overcome with failure. No one could help him: for years no one could help him. There was nothing he could do for this boy that he loved but stand by watching him painfully destroy himself. Even that very day, he had cried out to the disciples of Yeshua (who by then had their own reputation for healing the sick in Yeshua’s name) and his hope was absolutely defeated. When Messiah came down from the mountain, the man was watching his son in yet another episode that he was powerless to prevent. He asked for Messiah’s help because there was nothing else at all that he could do. He wasn’t asking for miracles at this point. He said to Yeshua, "If there is anything at all that you can do…" Messiah said to him, "If you believe, all things are possible to him that believes." The dad couldn’t contain his desperation and confessed with his eyes full of tears, "Lord, I believe! Help my unbelief!"
It reminds me of the story of Gideon, when the angel of the Lord came and told him (as he was hiding in the winepress so that no one would steal his grain), "You are going to drive out all of Israel’s enemies." The principle of the "fleece" that people sometimes talk about nowadays is all wrong. Gideon didn’t use the fleece as a mechanism to tell him what he should do. Gideon knew exactly what the instruction was- he just wasn’t convinced that God has the power to carry it out. His heart wavered. He suffered from the same ‘unbelief" as the Dad in Mark 9.
Things hadn’t been going so well for John that Baptizer. He was stuck in jail, awaiting his inevitable execution. Periodically, his captor, Herod, would call him out for theological stimulation; but Herod’s interest in religious things was no more significant to him than the games and dances which were presented to him for amusement. It was John, Riverdance or the Howdy-Doody Show. John had seen Messiah Yeshua and had witnessed the blessing of the Holy Spirit come upon Him. If anyone had first-hand testimony that Yeshua was the guy, it was John, and he had testified repeatedly to that fact every opportunity he found. But, today, something was different… and it’s hard to remember the positive affirmations from above when you’re stuck in the dungeon, wondering if the footsteps down the corridor are for you- and are they bringing an invitation to speak or are they bringing death? That’s a difficult way to live.
I think "distadzo" is a normal part of every believer’s life- and as we are faced with trials and adversity, if we are honest with ourselves, we often wonder, "Am I really going to make it through this?" In this case, doubting is not an evil but an honest thing- it is recognizing our own inadequacy, part of which is wondering if we are really going to be helped by God in this or not.
"Diakreeno", on the other hand, is absolutely malignant. It is throwing up our hands utterly turning our backs on God. "I’ve tried the God thing. It didn’t work." While "distadzo" can be defined as the absence of faith, "diakreeno" is the antithesis of faith. It’s not wondering if God is going to bring us through, nor wondering how God is going to bring us through; but settling ourselves on the confidence that He absolutely will not meet our need. It the literal, practical application of "taking the name of the Lord your God in vain": holding His name to have no power or value. It is to settle in our hearts to be without hope, without strength and without God.
When we are confronted with the burdens and trials that overwhelm us, we have that moment (or longer) of "distadzo" (doubting). "Umm, God? A little help please?" It’s not resting in the power chair of faith, plowing through all adversity blowing our steam whistle pell-mell. No. It’s certainly not that. So we have the option of crying out to God or laying down in middle of the freeway. Giving up is sin. Giving up is death. That is the "doubting" that will bring us to our own destruction. God wants us to be honest with our sense of inadequacy. He will never turn us away when we cry to Him for help.
Incidentally, that James passage, James 1:5-6 that says God gives liberally to ask in faith; but if you are one who "wavers", don’t even bother asking, the word "waver" is the word "diakreeno" (giving up).
