This is “The Difference Between Faith and Belief,” it will be Part 3 of our Series within a Series Entitled “The Place Where Obedience and Faith Intersect.”

 

We’re picking up where we left oft at Romans 3:22 which reads:

 

“Even the righteousness of Elohim, which is by faith in Y’shua the Mashiyach for everyone and on every one that believes in Him: for there is no distinction…” (AENT).

 

Now, as I was putting this discussion together, I realized that we had not fleshed out the difference between faith and belief. In part 2 of this series, we talked extensively on the mainstay of Yah’s elect being required of Yehovah to live by their faith. And we see clearly delineated here in our focus passage that Shaul writes to his Roman Assembly readers that the Righteousness of Elohim is achieved through faith and that this righteousness is for everyone who believes in Him.

 

So, then I ask you: What is the difference between faith and belief? Is there a distinction between the two, or are they essentially the same concept?

 

Well, we will attempt to answer these questions today.

 

Faith as found here in our reading is the Greek term “pistis,” and believe is “pisteuo.”

 

As an aside, faith in the Hebrew is “’emuwn;” while believe in the Hebrew is “’aman.”

 

Faith is mentioned in the authorized version of the Tanach just twice: Deuteronomy 32:20 and Habakkuk 2:4, while some 229 times in the Brit haDashah.

 

Believe as an English term is found some 17-times in the Tanach, while it is found some 115 times in the Brit haDashah (with belief found only once in the whole of AV scripture, believeth 35 times in the Brit haDashah/4 times in the Tanach). 

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Faith is primarily born of “trust.”

Because a thing is believed as true; it is worthy of trust (2 The. 2:13).

 

In this passage, Shaul makes mention of the Thessalonians trust in the Truth and their being set apart by the Ruach haKodesh:

 

“But we are bound to give thanks to Elohim always on your account, my brothers, beloved of our Master (Y’shua), that Elohim has from the beginning chosen you to life through sanctification of the Spirit (aka Ruach) and through faith in the Truth” (AENT).

 

So it was to Shaul that these saints were chosen unto life because of their set-apart-ness by the Ruach haKodesh, AND because of their trust in the Truth of Yah’s Word and the Gospel of the Kingdom.

 

Now, it must be mentioned, that many English translations of this passage use the term “belief” as opposed to “faith,” although “pistis”—which is actually faith—is found in the Greek manuscripts. And so, bearing in mind that “faith” is generally founded upon trust in Yah and His Word, “faith” as opposed to belief is best used here.

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There are degrees of “faith” or “trust” that go up to that of “a full assurance of faith.”

 

Shaul asserts that God’s Righteousness is revealed from faith to faith as the elect one of Yah lives by their faith (Rom. 1:17).

 

In other words, as Yah’s elect lives their life by their faith, they will grow from one level of faith to the next, as the Ruach haKodesh works its work in them and they grow in knowledge and grace. 

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Faith comes from teaching (Rom. 10:14-17).

For faith to manifest, there must be knowledge (Joh. 10:38).

 

Increasing one’s understanding Yah’s eternal Word—His Truth–is key to one’s increased Faith. Faith, in addition to understanding, must consist of, what certain scholars frame as, an “assent.” “Assent” is an act of one’s will. In simpler terms, Faith is an action word. Faith requires one to do something in response to their trust. 

 

Now, some folks declare there is such a thing as “saving faith.” Saving faith is said to be received by the one who would be justified or receive Abba’s imputed Righteousness. These contend that this “saving faith” rests upon Y’shua alone for one’s salvation. (And I should also add that these also reject the keeping of Torah or any mention of establishing an obedient Covenant Relationship with Yehovah. But what else is new?)

 

Furthermore, these theologians contend that Faith accepts and believes that the Word of Yah is the absolute Truth and that it leads to the sinner being justified before a holy and righteous Elohim (Rom. 3:22, 25; Gal. 2:16; Phi. 3:9; Joh. 3:16-36; Act. 10:43; 16:31). This saving faith must also consist of a consciousness of one’s sin and his or her dire need of a savior.

 

These are all well and good explanations of faith by denominationalists. And I would say to a great extent, their definitions and understanding of what true biblical faith is true. However, their definition lacks in substance. And I would go so far as to suggest that the denominationalists’ official understanding and definition of faith is really more a definition of belief than faith. There is, instead, this sense of cognitive acknowledgment in the existence of the Creator and His Son. But when we see faith manifested in the patriarchs, one must admit that our forefathers’ possessed more than just a cognitive acceptance and knowledge of Yehovah. You’ll kind of see what I mean as we progress in this discussion. 

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So then, biblical faith can be viewed or framed as a reliance and trust in Messiah to deal with one’s sin issue. 

 

Messiah becomes one’s own. Such faith requires a renewed will that trusts. People, in and of themselves, are incapable of true biblical faith. Indeed, people may possess belief in Yehovah and the Bible and in Yahoshua, but when it comes to faith, as we see epitomized in the story of the boy’s father begging Yahoshua to do something towards delivering his son from demonic oppression, humans need spiritual help to bring them to the level of a trusting—even a salvation faith.

 

“(13) For a man in his natural self does not receive spiritual concepts; for they are foolishness to him. (14) Neither can he know them; for they are discerned by the Spirit. (15) But he that is spiritual, judges of all things: and he is judged of by no one. (16) For who has known the mind of Master YHVH, that he should instruct him? But we have the mind of Mashiyach” (1 Cor. 2:13-16; AENT).

 

The development or settling in of a trusting faith in humanity is complicated by the works of the enemy, that blinds humanity from the Truth of the things of Yehovah:

 

“(3) And if our Good News (aka Besorah or Gospel) is veiled, it is veiled to them that perish; (4) to them whose minds the god of this world has blinded, in order that they might not believe, or else the light of the Flame (aka the Good News or Gospel) of the glory of the Mashiyach (who is the likeness of Elohim) should dawn upon them” (2 Cor. 4:3-4; AENT).

 

This faith becomes who the individual is: Essentially, it’s as if that one’s moral or spiritual DNA becomes altered such that he or she chooses to be good instead of bad; his or her perspective is altered to that of Yehovah.

 

And so, the mind or intellect of the faithful must be enlightened by divine teaching (Joh. 6:44; Act. 13:48; 2 Cor. 4:6; Eph. 1:17-18). 

 

There must be a clear discernment of the things of Yah versus the things that are not of Yah.

 

Faith is a requirement of salvation because that’s the way Yah chose to set this thing up. One’s faith must enjoin in the fact of “Thus saith Yahovah.”

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Vine’s Dictionary

 

The Brit haDashah

 

Believe

 

To “believe” (verb) in the Greek is “pisteou,” which, depending on how it is used in context of the text in which it is found, means to be persuaded of…”

 

“Belief” is “pistis” (noun), which, depending on how it is used in context of the text in which it is found, may mean a conviction respecting Elohim and His Word and one’s relation to Elohim.

 

“Believe/Belief” is “pistos” (when used as an adjective), and depending on how it is used in context of the text in which it is found, could mean believing, trusting (active); trustworthy or faithful (passive).

 

Faith

 

Now, “faith” in the Greek is “pistis,” which, depending on how it is used in context of the text in which it is found, could mean a firm persuasion; a conviction that is based upon hearing. It is used in the Brit haDashah always of “faith in Yahovah or Mashiyach.”

 

“Trust” is germane to any biblical concept of faith, as evidenced throughout the whole of the Brit haDashah (Rom. 3:25; 1 Cor. 2:5; 15:14, 17; 2 Cor. 1:24; Gal. 3:23; Phi. 1:25; 2:17; 1 The. 3:2; 2 The. 1:3; 3:2).

 

As it relates to biblical faith, “pistis” consists of:

 

1. A firm conviction and acknowledgment of YHVH’s revelation and truth (2 The. 2:9-12). Conviction classically means a firmly held belief or opinion of things of the Faith (noun). Those opinions or beliefs are generally transitory or changed, regardless any negative experiences or opposition to his or her established beliefs.

 

2. Personal surrender to YHVH (Joh. 1:12). Without a complete turning over of one’s life to Yehovah, which we contend is via one entering into an obedient covenant relationship with Yehovah. It’s a dying to self, as the faithful one’s life is no longer his/her own:

 

“(19) Or don’t you know, that your body is the temple of the Ruach haKodesh who abides in you, whom you have received from Elohim? And you are not your own. (20) For you are bought with a price. Therefore, you glorify Elohim with your body, and with your spirit, which are Elohim’s” (1 Cor. 6:19-20; AENT).

 

3. A conduct (obedience) that is inspired by such surrender:

 

“Now the just by my faith will live: but if he draw back, my soul will not have pleasure in him” (Heb. 10:38; AENT).

 

Therefore, faith is contrasted to belief, such that belief is more of an opinion or thinking that is held in good “faith” without reference, per se, to any supporting proofs.

 

For example, Avraham, who believed Yah’s promises, but his faith-His trust-rested on Yah Himself.

 

Tanach

 

To “believe” (verb) in the Hebrew is “’aman,” which depending on how it is used in context of the text in which it is found, means to be firm; to endure; to be faithful; to be true; to trust; to believe.

 

To “believe” is indicative of that thing of which one believes is:

 

1. Lasting or enduring. In other words, that which we believe of Yehovah does not change. There is a sense of permanence associated with ‘aman, as opposed to transitory in our modern parlance.

 

2. Firm or trustworthy (Isa. 22:23-25). An excellent example of this is found in the example of a peg that is driven into a firm substance so that the peg becomes immovable.

 

We have Genesis 42:20, cf. 1 Kings 8:26; Hosea 5:9, where “’aman” denotes both “trustfulness” or “faithfulness.”

 

 

“’Aman” in YHVH being faithful because He has already proved Himself as such. YHVH has kept His covenant (Isa. 47:7).

 

“’Aman” as used in Job entails that of a psychological or mental certainty (Job. 29:24).

 

In Genesis 15:16 we find recorded that Avraham believed in YHVH, not merely in Yah’s Words and promises, but in the very Person of Yah. This strongly denotes that of a personal relationship with Yah.

 

In Exodus 4:9, we find the gist of belief as used here is on the act of believing, not on the trustworthiness of the signs rendered.

 

Other references worth checking into are Exo. 4:5; cf. 1 Kin. 10:7.

 

Therefore, we find in the Tanach that faith and belief are essentially synonymous terms. In other words, the Hebrew mindset as it relates to one’s belief and faith are one and the same. There is essentially, no distinguishing between the two. That’s the term “faith” or “’emuwn” is only used twice in the Tanach and “believe” or “’aman” is used some 17 times. 

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Faith=Trust in Yehovah, while Belief=a mental state or persuasion. 

 

Thus, belief may or may not be as strong as faith. Beliefs are things that we are convinced are true through our acquiring of information or experiences to that end. Interestingly, because of the fluidity or subjectivity that our beliefs may be based upon, they—our beliefs—may change over time (I.e., they are transitory).

 

Faith on the other hand consists of belief, actions and confidence. Biblical faith, then, is bigger than biblical belief alone. Faith always requires action. One’s faith will always cause him/her to act.

 

The best reference to this is found in James 2 where the apostle and half-brother of our Master Yahoshua, declared that Faith without works is dead.

 

And so, one’s faith will naturally move one to obedience, or at least, it should move one to obedience.

 

The element of confidence, which is part and parcel of one’s faith, determines just how solid one is or how steadfastly one sticks to or conforms to his/her belief and conviction.

 

Most folks contend that faith and belief are synonymous. But the truth of the matter is that these two terms are interrelated, which is to say they are very close in meaning; that the two terms actually consist of some elements of the other so to speak. But, the two terms are indeed different.

 

And so, there is little to no mystery as to why the vast majority of English Bible translators make no distinction between the two.

 

One of the best ways to not only display this principle, but to also show a clear distinction between the two terms of faith and belief, is found in Matthew 17:20:

 

“(19) Then the disciples approached Jesus privately and said, “Why couldn’t we drive it (the it being demons) out?” (20) “Because of your little faith,” He told them. “For I assure you: If you have faith the size of a mustard seed, you will tell this mountain, ‘Move from here to there,’ and it will move. Nothing will be impossible for you” (CSB).

 

Do you see a problem here? If we take this passage at rote, face value, it appears that Yahoshua is telling His inquiring disciples/talmudim that they were unable to cast out the demon(s) because they possessed little faith. And then He goes on to explain further to them that if they had an even smaller amount of faith—let’s say the size of a mustard seed—they would be able to move mountains. If this doesn’t cause one to be slightly confused, then I don’t know what will.

 

But when we look at the KJV, NKJV and AENT to name a few, these make a distinction between faith and belief:

 

(19) “ Then the disciples came to Jesus privately and said, ‘Why could we not cast it out?’ (20) So Jesus said to them, ‘Because of your UNBELIEF; for assuredly, I say to you, if you have FAITH as a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible for you’” (NKJV).

 

Now do you see the clarity between the two terms? Yahoshua explains to His disciples/His talmudim that they were unable to expel the demon(s) because they didn’t believe they could. And so, Yahoshua further explains that if they had just a baseline faith or trust in their authority—and Yahoshua likened that level or size of trust to that of a mustard seed—then nothing would be an impossibility to them because they would know or believe that they could do what they sought to do. In other words, one’s level of faith positively or negatively impacts one’s belief in their purpose.

 

You see, when you trust in the Person of Yahoshua and the authority that He has placed in us, His disciples, then that trust will translate into action and we will have the persuasion within us that we can do that which we are called to do. We will believe that we can do that which we were called to do.

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Ya’achov (aka James) points out that faith without works (works being obedience) is simply a belief (essentially he does—James 2).

 

The same Ya’achov mentioned that demons certainly believe in Yahoshua and Yehovah, but they actually shutter just at the mention of their names (Jas. 2:19). Demons, however, do not possess a trusting faith in Yahoshua and Yehovah.

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The writer of Hebrews defined faith as:

 

“…the persuasion of the things that are in hope as if they were in actual fact, and (it is) the manifesting of the things not seen” (11:1; AENT).

 

The writer invokes the concepts of persuasion, which can also mean assurance and confidence, and conviction. There is, then, within the faith holder a settled sense of confidence that something that is not seen but has been promised by Elohim will actually come to pass sometime in the future. There is a trusting in the Person and Words of Elohim and His Messiah. And this trusting faith is testified to throughout the whole of chapter 11.

 

And so, the truth-seeker and truth-lover can simply peruse the 11th chapter of Hebrews and from the list of faithful patriarchs, gain a well-rounded education on this critical subject of biblical faith.

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The persuasion that encompasses biblical faith is one that provides the soul a foretasting of that which is foreshadowed and promised; a present-mindedness that that which is promised has in some sense already come to fruition; yes, the check’s in the mail if you will.

 

Those things that cannot be seen by the physical eye are a reality of the mind. There is a certitude that Yehovah is real and that He is a rewarder of those that diligently seek after Him. Thus, faith, as opposed to belief, is that thing that pleases Yehovah (Heb. 11:6).

 

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But quite possibly the thing that separates biblical belief from biblical faith the most, at least as far as I’m concern and in the minds of others of like mind, is that true biblical faith is characterized by the existence of relationship or covenant. 

 

Our faith is something that we, the chosen of Yah, are instructed to live by (Hab. 2:4). Every aspect of who we are is to be controlled by our trust in Yehovah.

 

We don’t live by our beliefs, per se, although our beliefs might sway or influence how we respond to certain things going on around us. In fact, most certainly, belief comes always before trusting faith. Our faith then, leads us to a trusting, obedient, covenant relationship with the Almighty.

 

We then conduct our lives according to our trust in Yehovah. In so doing, Yehovah requires everything from us. He requires that we give Him our all; do what He tells us to do; look to Him for our needs; find our joy and peace in Him; seek to be like Him; to fear Him; to trust exclusively Him; and so forth. This becomes what we often refer to in our community as halachah–our walk. We walk or journey in the footsteps of our Master Yahoshua Messiah, who is the splitting image of His Father Yehovah Elohim, King and Creator of the Universe. If we follow Him to the tee and we conform to His image, we are likewise being formed into the very image of our Elohim. (Yes, we were essentially made in the image of Yehovah. But through Yahoshua, we are being made to be like Him in a great many ways: To take on His Perspective: to see as He sees; think as He thinks; feel as He feels; behave and act as He acts and behaves.)

 

Folks, faith, pistis, is all about being in a trusting, obedient covenant relationship with the Creator of the Universe. True biblical faith is inextricably linked to covenant. I pray that you can see that.

 

And so, conversely, belief, although it is part and parcel of one’s trusting faith, does not necessarily involve covenant relationship with Yehovah. Anyone, either within or outside our faith community can believe in Yehovah and His Word. In fact, it has been reported that at least a third of the world believes—possesses a cognitive or ideological acceptance and understanding of Yehovah Elohim. However, the difference that one must recognize is that the person who possesses true biblical faith, is in covenant relationship with Yehovah. That covenant relationship will influence their belief in a number of ways: how they exercise their authority and power in Messiah; how they carry themselves within and outside their faith community; or how they understand Yah’s Words. 

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Our faith comes by hearing and teaching of the Word (Rom. 10:17).

 

It then behooves us and is required of us that we believe the Gospel (Rom. 10:16).

Ideally, humanity is supposed to believe on and possess trusting faith exclusively in Yehovah and His Son Y’shua Messiah. Unfortunately, we’re seeing clearly played out before today in the world around us, that the citizens of this world are instead believing on and trusting in humanity and the world’s systems:

• Government and Government Leaders
• Friends and Families and Employers
• Social Systems
• Their established way of life
• Possessions
• Liberal ideologies
• Hollywood
• Social media
• Technology
• Science

 

While the powerbrokers of this world place their beliefs on and trust/faith in:

 

• Technocracy
• Wealth
• Their power and influence and fame and notoriety
• One another
• Especially their gods that direct their steps in life.

 

We, Yah’s elect, are not to place our trust in princes, nor in people, in whom there is no salvation or deliverance (Psa. 146:3). True salvation and deliverance comes only from Yehovah our Elohim. Man exists not of his/her own accord. Their very breath is owned by Yehovah (Isa. 2:22).

 

And so, Father says to humanity: Cursed is the one that trusts—one who puts their faith—in humans, especially those that do not know the Ways of Yehovah (Jer. 17:5).

 

True, biblical belief and trusting faith is rare in the earth. It is found in a remnant of people who all too often reveal their trusting faith in Yehovah and His Ways by giving up their lives for their Faith. They do not place their trusting faith in any of the above mentioned elements: They’ve given all to Yehovah and to Y’shua His Messiah.

 

But these who possess such belief and faith are a precious few. And Master lamented in a prophetic utterance to His talmudim by way of a question: When the Son of Man returns will He find faith in the earth (Luk. 18:8)? And the answer to that question is yes, but only in rare places and within a small remnant of the faithful. For only will the remnant possess the trusting faith that Yah is calling for from a people who would be His.

 

The broad path engenders within its followers a misplaced faith and belief system that leads only to destruction and death. The broad path is all about trust in men and their systems; trust in the god of this earth; trust in one’s possessions and position in life.

 

Conversely, the narrow path engenders, a necessary trust and belief in the One who will guide their way to life. The very fact that the pathway to Yehovah is narrow and arduous, demands one trust in the Elohim that will lead them along the paths of righteousness with the help of His Ruach haKodesh. 

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A great illustration and distinction between the two concepts of faith and belief, I believe, is to be found in the story of the healing of the demon-tortured boy in Mark chapter 9:

 

¹⁴ And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them.  ¹⁵ And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him. ¹⁶ And he asked the scribes, What question ye with them?  ¹⁷ And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit;  ¹⁸ And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth,  and pineth away: and I spake to thy disciples that they should cast him out; and they could not. ¹⁹ He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me. ²⁰ And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming. ²¹ And he asked his father, How long is it ago since this came unto him? And he said, Of a child. ²² And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us. ²³ Jesus said unto him, If thou canst believe, all things are possible to him that believeth. ²⁴ And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief.  ²⁵ When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him.  ²⁶ And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead. ²⁷ But Jesus took him by the hand, and lifted him up; and he arose. ²⁸ And when he was come into the house, his disciples asked him privately, Why could not we cast him out? ²⁹ And he said unto them, This kind can come forth by nothing, but by prayer and fasting. (Mar 9:14-29 KJV)

 

Okay, there are 4-specific points I want to draw and examine in this passage:

 

1. Y’shua refers to his talmudim as a “faithless generation” in response to the boy’s father revealing to Y’shua that his talmudim were not able to expel the demons from the boy.

 

2. The boy’s father expressed a level of uncertainty in Y’shua being able to heal his boy.

 

3. When questioned or in responding to the father’s uncertainty regarding Y’shua being able to heal his boy, the father asserted that he did (A) believe that Y’shua could heal his boy, but he was struggling with whether (B) Y’shua would actually heal his boy. And we will see, in just a moment, that the text in most English translations of our bible, use only the terms belief and or believe, without the term faith having anything to do with this story (with the exception of Y’shua referring to His talmudim as being faithless). This would suggest to the average reader that the boy’s father’s faith was not a factor in the healing of his son, or that belief and faith are one and the same thing. But the AENT and the Peshitta does make a differentiation between faith and belief here that we must take into consideration in our attempt to understand the difference between the two terms/concepts.

 

4. When Y’shua was asked by His talmudim why they could not expel the demon from the boy, Y’shua informed them that there are things such as the expelling of certain evil spirits that require things in addition to belief and faith: They in fact also require prayer and fasting.

 

Focusing on verses 22-24, the AENT reads:

 

(22) “…and many times it has cast him into the fire and into the water to destroy him, but whatever you are able to do, have compassion on me and help me.” (23)  Y’shua said to him, “If you are able to believe, anything is possible to be for him who believes.” (24) And at once the father of the boy cried out while mourning and said, “I believe, my Master. Help the lack of my faith!”

 

The father makes an interesting statement of exasperation to Master by saying:

 

“…whatever you are able to do, have compassion on me and help me” (vs. 22). 

 

But Master responds by in part, repeating the father’s statement back to him:

 

“If you are able…believe…”

 

In other words, the boy’s father, having already been disappointed by the failures of Y’shua’s Talmudim to heal his son, turns to Y’shua and fearing another failure about to transpire, (Master’s reputation likely damaged by the failures of His talmudim) settles for anything that Y’shua might be able to do to help his situation. Not necessarily heal his son. But something. Anything, the father asks.

 

And Master, in response to the boy’s father’s desperation, says to him:

 

“Look, you can accomplish just about anything if you believe it can be done.”

 

Master introduces into this situation the concepts of belief and faith. As it related to this boy’s father, the importance of belief and faith had possibly not been previously mentioned to him. And this situation forced the boy’s father to come to terms with what exactly he believed about this supposed healer in front of him and the real possibilities of his son being healed, especially after the most recent healing failure.

 

And so, the man pronounces to Master that he indeed believed his son’s healing was possible. But as far as he was concerned, he needed Yahoshua to do something to strengthen His faith in Him. The man needed something from Y’shua.

 

Shaul taught that faith (aka “pistis”) comes from hearing, and that which is heard comes from the Gospel or Word of Yah (Rom. 10:17). And so, as far as the tortured boy’s father was concerned, He needed an assurance from Y’shua Himself.

 

Thus, our faith is built upon the Word of Elohim. His Word causes us to trust Him; to be at One with Him; to be in an obedient covenant relationship with Him.

 

Interestingly, the talmudim requested of Y’shua that He increase their faith (Luk. 17:5). Master responded by simply positioning their perspective on the matter of faith (aka “pistis”). Master told them that it all starts with a seed of faith—of conviction. If you have a seed amount of true faith, you will be convinced that you can accomplish amazing things (Luk. 17:6). If you simply trust in Me (trusting faith), you will do amazing wonders (belief).

 

Concluding Thought

 

We believe (”pisteuo”) when we are persuaded that the Gospel is true and that Y’shua is our Messiah. That persuasion leads to faith (”pistis”), which is a conviction of truth that leads to an obedient covenant relationship with the Almighty. Belief doesn’t necessarily manifest in action or behavior. But faith always requires positive action on our part.

 

All that we’ve discussed here should be studied by each of us individually. Don’t take what I’ve presented to you here as absolute truth until you’ve verified through your own studies and meditations.

 

But I will offer this to you in closing as it relates to the distinction that exists between faith and belief. The absolute main point I would pray each of us leaves here with today is that we must trust in Yehovah in every area of our lives, through Yahoshua Messiah. And to get to that level of trust, we must enter into a trusting, obedient relationship with Yehovah our Elohim. Covenant then is the foundation upon which we build and grow our faith. Covenantal faith is what separates us from our Denominationalists and Jewish cousins.