v. Faith, Security
2Ki 18:19; Isa 36:4 c is this what you lean on?
Job 8:14 will be cut off, and its c is cobweb
Job 11:18 you will have c, because there is hope
Job 18:14 his c shall be plucked out of his tent, and at
Job 31:35 my c is that the Almighty will testify
Psa 40:4 the man that set his c on Jehovah
Psa 78:7 that they may put their c in God, and not be
Pro 3:26 Yahweh will be your c, and he will preserve your foot
Pro 14:26 in the fear of the Lord is the strong c
Pro 22:19 so that your c may be in the Lord,
Pro 25:19 like broken tooth and .. is the c in the
Isa 30:15 in stillness and in c will be your strength
Jer 17:7 blessed is the man .. whose c is Jehovah
2Co 3:4 such c we have through Christ toward
2Co 7:16 that in everything I have c in you
Eph 3:12 in whom we have .. access with c for
2Th 3:4 we have c concerning you in the
1Ti 3:13 win .. much c in the faith that is in
Heb 3:6, 14 if we hold fast the c
Heb 10:35 therefore lose not your c, which has
1Jo 2:28 that when he appears, we have c
1Jo 4:17 so that we may have c on the day of judgment
1Jo 5:14 and this is the c that we have in him, that if
Virtue that moves to welcome and believe a person in their actions or in their words. Trust is a moral quality that can be developed in two ways: active and passive.
Confidence is inspired by the one who, through his authority, his kindness, his testimony of life, earns his words to be accepted and his life to be imitated, respected or welcomed.
Demonstrates or gives confidence the one who manifests that disposition towards another. Confidence is an essential educational value also in the active and passive double sense. An educator or a catechist who does not inspire confidence in the students and their parents will hardly be able to carry out their work: they will not believe their teachings, they will flee from their presence, they will be disconcerting or perhaps counterproductive in their teaching or catechetical acts.
And, on the other hand, a “distrustful” educator or catechist, who does not trust his students and those being catechized, will have his task diminished by susceptibility, anxiety and inhibition.
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
(v.hope)
(ESQUERDA BIFET, Juan, Dictionary of Evangelization, BAC, Madrid, 1998)
Source: Dictionary of Evangelization
Man must have faith in God, believe in him, trust him, trust him (Mt 27:43). He can also have confidence in other men or in certain things (Lk 11,22; 18,9); but there are men who cannot be trusted (Jn 2,24). He can, finally, have confidence in himself, because he is sure of getting what he wants (Mt 9,2.22) or because he has removed from himself all doubt and all fear (Mt 14,27; Jn 16,33 ). -> .
MNE
FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001
Source: Dictionary of Jesus of Nazareth
The man, who has to deal with life and its dangers, needs supports to be able to count on (Heb. hatah), shelters to take refuge in (hasah); To persevere in the midst of trials and hope to reach the goal, you have to have confidence. But who is to be trusted?
1. Trust and faith in God. From the beginning the problem is stated, and God reveals the answer; by forbidding man the fruit of the tree of knowledge, he invites him to trust in it alone to discern good from evil (Gen 2:17). To believe in the divine word is to choose between two wisdoms, to trust in God’s and to give up putting trust in one’s own feelings (Prov 3,5); it is also trusting in the omnipotence of the Creator, because everything is his work in heaven as on earth (Gen 1,1; Ps 115, 3.15); Man therefore has nothing to fear from creatures, having rather the mission of dominating them (Gen 1:28).
But the man and the woman, who preferred to trust a creature, learn by experience that this is to trust a lie (Gen 3,4ss; Jn 8,44; Ap 12,9); both taste the fruits of their vain confidence; they are afraid of God and ashamed of each other; the fertility’ of women and of the earth become painful; in short, they will go through the experience of death (Gen 3,7.10. 16-19).
Despite the example of Abraham, who trusted even the sacrifice (Gen 22,8-14; Heb 11,17) because he was sure that ((God will provide)), the people of Israel do not trust the almighty who he has freed and from his love that he has freely chosen him as his son (Dt 32,6.10ss); deprived of all support created in the middle of the desert (Ex 16,3), he longs for his servitude and murmurs. Throughout his history he does not want to trust his God (Is 30,15) and prefers idols, whose “imposture” (Jer 13,25) and whose “nothing” (Is 59,4; cf. Ps 115,8 ) denounce the prophets. The sages also affirm that it is vain to rely on wealth (Prov 11,28; Ps 49, 7s), on violence (Ps 62,11), on princes (Ps 118,8s; 146,3 ); foolish is the man who trusts his own opinion (Prov 28,26). In a word, (cursed is the man who trusts man… Blessed is he who trusts in Yahveh “(Jer 17,5.7). Jesus has just revealed the requirement of this maxim: it recalls the need for the initial choice that rejects every lord, apart from the one whose power, wisdom and paternal love deserve absolute trust (Mt 6:24-34); far from trusting in our own justice (Lk 18,9.14), we must seek that of the kingdom (Mt 5,20; 6,33), which comes from God alone and is only accessible to faith (Phil 3,4-9).
2. Confidence and humble prayer. The trust in God, which is rooted in this faith, is all the more unshakeable the more humble it is. Indeed, to have confidence it is not a question of ignoring the action in the world, of the evil powers that seek to dominate it (Mt 4,8s; IJn 5,19), and even less of forgetting that one is a sinner. It is about recognizing the omnipotence and mercy of the Creator, who wants to save all men (ITim 2,4) and make them his adoptive sons in Jesus Christ (Eph 1,3ss).
Judit already preached an unconditional trust, of which she gave an unforgettable example (Jdt 8,11-17; 13, 19); it is that he invoked his God, both as the savior of those whose situation is desperate and as the God of the humble (9,11); confidence and humility are indeed inseparable. They are expressed in the prayer of the poor who, like Susanna, without defense and in mortal danger, have their hearts sure in God (Dan 13,35). “From the bottom of the abyss)) (Ps 130,1) spring, then, the confident calls of the psalms: ((The Lord thinks of me, poor and unfortunate” (Ps 40,18): “in your love I trust ” (13,6); “Whoever trusts in Yahweh, grace surrounds him” (32,10); “Blessed is he who takes refuge in him)) (2,12). Psalm 131 is the pure ex-pression of this humble confidence, to which Jesus is going to give the perfection of it.
Indeed, he invites his disciples to open themselves like children to the gift of God (Mk 10,15); prayer to the heavenly Father is then sure to obtain everything (Lk 11,9-13 p); through her the sinner obtains justification and salvation (Lk 7,50; 18,13s): through her man recovers his power over creation (Mk 11,22ss; cf. Wis 16,24). However, the children of God must count on being mocked and persecuted by the wicked precisely for the sake of filial trust; Jesus himself went through this experience (Mt 27,43; cf. Wis 2,18) at the moment when, consummating his sacrifice, he expired in a cry of confidence (Lk 23,46).
3. Confidence and joyful security. Through this act of trusting love, Jesus reported victory over all the powers of evil and drew all men to himself (Jn 12:31s; 16:33). She not only aroused his confidence, but founded his security. Indeed, the trusting disciple becomes a faithful witness; basing his fidelity on that of God, he trusts that grace will finish his work (Act 20,32; 2Thes 3,3s; Phil 1,6; ICor 1,7ss). This confidence affirmed by the Apostle even in times of crisis (Gal 5,10), gives him an unfailing security to announce the word of God freely (parrhesia) (ITes 2,2; Act 28,31). If the first disciples had already given testimony with such certainty, it is because his trust had obtained that grace through prayer (Acts 4,24-31).
This unbreakable trust, condition of fidelity (Heb 3,14), gives the witnesses of Christ a joyful and courageous security (3,6); they know that they have access to the throne of grace (4,16), whose way is opened for them by the blood of Jesus (10,19); their arrests have nothing to fear (13.6); nothing will separate them from the love of God (Rom 8,38s) that, after having justified them, has been communicated to them and makes them brave and constant in the trial (Rom 5,1-5), so that everything, they know very well, it contributes to their good (Rom 8,28).
Trust, which is a condition of fidelity, is one of rejection confirmed by it. Because love, of which persevering fidelity is proof (Jn 15:10), gives trust its fullness. Only those who remain in love will have full security on the day of judgment and Christ’s advent, since perfect love banishes fear (IJn 2,28; 4,16ss). From now on they know that God listens and dispatches his prayer and that his present sadness will be changed into joy, a joy that no one can take away from them, since it is the joy of the Son of God (Jn 16,20ss; 17,13) .
-> Child – Hope – Loyalty – Pride – Faith – Shame – Humility.
LEON-DUFOUR, Xavier, Vocabulary of Biblical Theology, Herder, Barcelona, 2001
Source: Vocabulary of the Pauline Epistles
The word trust in the OT is primarily the translation of the word bāṭaḥ and its derivatives. In the NT our translation corresponds to the Greek terms parrhesiameaning encouragement, energy, encouragement, boldness, strength (Acts 28:31; Heb. 3:6; 10:35; 1 Jn. 2:28; 3:21; 5:14), and peizowith its derivative pepoizēsis, which means to depend on, trust in, put trust in (2 Cor. 1:15; 2:3; 8:22:, 10:2; Gal. 5:10; Eph. 3:12; Phil. 1: 25; 3:3, 4; 2 Thess 3:4; Phil 21). The word is often used to indicate confidence in men (2 Cor. 1:15). Its most notable use is in connection with the believer’s confident access to God because of faith in Christ (Eph. 3:12).
- Lewis Johnson Jr.
Harrison, EF, Bromiley, GW, & Henry, CFH (2006). Dictionary of Theology (117). Grand Rapids, MI: Challenge Books.
Source: Dictionary of Theology