Paul writes to the church at Corinth that “we live by faith not by sight” (2 Corinthians 5.7). This simple aphorism, often set forth as the litmus test for Christian living, is easily misused. On the one hand, it may be limited to the doctrinal content of salvation; on the other, faith may be conceived as a prosaic justification for doing what one wants. A biblical application of “living by faith” ought to reflect a balanced understanding of God’s covenant purposes for His people. “Living by faith” ought never to be an excuse for doing what one wants – unless, of course, what one wants is to delight himself in the Lord (Psalm 37.3-6). Living by faith is action predicated on the known will of God. The story of Jonathan and his armor bearer fighting the Philistines at Micmash is model for this kind of faith.
DOCTRINAL FAITH
Before one can presume to live out his or her faith there must be some understanding of what it means to be saved by faith. The reformation understanding of salvation is predicated upon a doctrine of justification that comes by way of grace alone, through faith alone, because of Christ alone. Christ’s righteousness is imputed to the elect of God because the perfect justice of God was satisfied by the perfect work of Christ. Such justification is not grounded on any merit rooted in the recipient of grace, nor is it based on an infusion of Christ’s righteousness; rather, its genesis is in God who in the person of His Son provides salvation to all who put their trust in Him.
Being saved by faith means one is rescued from the affects of sin; this includes guilt (Ephesians 1.7; Colossians 1.14), pollution (Romans 6.6, 17; 7.21-25a), slavery (Romans 7.24-25; Galatians 5.1), alienation from God (Ephesians 2.12), an Adamic nature that is subject to the wrath of God (Ephesians 2.3), and everlasting death (Ephesians 2.5-6). Positively stated, it brings men into a state of: righteousness (Romans 3.21-26, 5.1), holiness (Romans 6.1-4; 12.1-2), freedom Galatians 5.1; 2 Corinthians 3.17; and blessedness which includes: fellowship with God (Ephesians 2.13), the love of God (Romans 5.5), and everlasting life (Ephesians 2.1, 5; Colossians 3.1-4).
While faith in the Lord Jesus Christ is the cornerstone of salvation and a right doctrinal understanding of this faith is vital, there is more to faith than this. Indeed, a proper theology requires an orthopraxy. The true believer is a part of the covenant community of faith, a community that lives out the implications of its faith. Consider Paul’s admonition to the Philippians: Therefore, my dear friends, as you have always obeyed – not only in my presence, but now much more in my absence – continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act according to his good purpose (Philippians 2.12-13). Why live this way? Because the doctrine of the incarnation demands it.
LIVING FAITH
That Jonathan understands the unique covenant relationship between Israel and Yahweh is evident in his identifying the Philistines as “those uncircumcised fellows.” It is the same term of reproach used by David in his description of Goliath (1 Samuel 17.26, 36). Jonathan understands that Israel belongs to God (Exodus 19.5-6) and this reality requires action that supports such a faith. Jonathan understands and acts on a biblical principle that few people practice: it is God who fights for us, that is, He protects the believers within the shelter of His divine providence (cp. Luke 13.34). This principle is everywhere evident in Scripture. For example, Isaiah writes: I will lead the blind by ways they have not known, along unfamiliar paths I will guide them; I will turn the darkness into light before them and make the rough places smooth. These are the things I will do; I will not forsake them (Isaiah 42.16; cp. 40.4; 45.2). Paul is his summary statements to the church at Thessalonica writes: May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. The one who calls you is faithful and he will do it (1 Thessalonians 5.24 [emphasis mine]).
ISRAEL’S TROUBLE
To appreciate fully the significance of Jonathan’s bold attack on the Philistine outpost, one needs to be cognizant of the great military disparity between Israel and Philistia. Philistines dominated the Mediterranean coastal area between Egypt and Gaza. During the period of the Judges there had been a number of military encounters with the Israelites (e.g. Judges 15). Military and political conflict between these two groups escalated as the theocracy of the Judges drew to a close with the judgeship of Samuel. Continued incursion of Philistines into Israelite territory demanded a resolution to this conflict. Up to this point Israel’s military response to Philistia had been mixed and could hardly be assessed as successful. Samson had a victory or two (Judges 16) and Samuel had restrained the army of Philistia at Mizpah (1 Samuel 7). Yet, the Ark of the Covenant had been captured at the battle of Aphek and the shrine at Shiloh was destroyed (1 Samuel 4). That the Ark was subsequently returned to Israel had nothing to do with their military dominance (1 Samuel 6). At the time of Saul’s anointing the Philistines probably controlled Esdraelon, the coast plain, the Negeb, and much of the hill-country. Moreover, 1 Samuel 13.19-22 indicates that the Philistines controlled the distribution of iron and had prohibited the Israelites from owning weapons. The vast Israelite army mentioned in 1 Samuel 11.8-11 had dwindled to a fraction of its original size, and Saul’s 600 soldiers were scarcely a match for a Philistine force numbering in the thousands. Keep in mind that his meager band was woefully ill equipped for battle. Only Saul and Jonathan had metal weapons.
JONATHAN’S CHARACTER
Given the seemingly insurmountable odds against them, it is astonishing that Jonathan should conspire with his armor bearer to slip away from the camp and reconnoiter the enemy’s position. However, Jonathan was a man motivated by faith in God and loyalty to the truth of God’s covenant relationship with Israel. Jonathan had an uncanny ability to discern the right course of action. Even in the most complicated situations he maintained a clear vision of God’s sovereign design for Israel. Consequently, when relationships between his father and his friend were conflicted, he was able to act with honor and integrity because his primary loyalty never changed. Jonathan never put his own preservation or interests ahead of his obligation to do that which was right or to serve those whom he loved. Jonathan’s ability to trust God to deliver the Philistines into his hands, even though the odds were ten to one, is an exemplary model of biblical faith.
BIBLICAL ILLUSTRATIONS
It is clearly evident that such faith is commended in Scripture. Where this type of faith is not readily forthcoming God seeks to foster it in the lives of His elect. Sometimes people are gifted with a faith to recognize God’s ability to deliver them or grant them success in seemingly impossible situations and they unhesitatingly act on this assumption. Such was the case for Jonathan who like his soul mate, David, taunted Goliath with the words: All those gathered here will know that it is not by sword or spear that the Lord saves; for the battle is the Lord’s, and he will give all of you into our hands (1 Samuel 17.47). Indeed, his goad was all the more pointed (pun intended) and his faith all the greater because the Israelites had neither spears nor swords.
Sometimes one may have an assurance that God is able to deliver him because he puts his trust in Him, but there is no assurance that He will do so. Nevertheless, he proceeds in obedience to God’s call upon his life, regardless of the outcome. The three friends of Daniel are illustrative of such a faith. Shadrach, Meshach and Abednego replied to the king, “O Nebuchadnezzar, we do not need to defend ourselves before you in this matter. If we are thrown into the blazing furnace, the God we serve is able to save us from it, and he will rescue us from your hand, O king. But even if he does not, we want you to know, O king, that we will not serve your gods or worship the image of gold you have set up” (Daniel 3.16-18).
Occasionally one may be certain that the immediate circumstances of life will not be resolved in his favor. He will be overrun by evil and destruction, notwithstanding his steadfast faith. There were prophets to whom God made it clear that He would not save them from their enemies. Nonetheless each one had a confidence that in the end he would be victorious. Such was the case for Habakkuk, who prophesized the imminent invasion of the Chaldeans. Yet he declared: I heard and my heart pounded, my lips quivered at the sound; decay crept into my bones, and my legs trembled. Yet I will wait patiently for the day of calamity to come on the nation invading us. Though the fig tree does not bud and there are no grapes on the vines, though the olive crop fails and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, yet I will rejoice in the Lord, I will be joyful in God my Savior. The sovereign Lord is my strength; he make my feet like the feet of a deer, he enables me to go on the heights (Habakkuk 3.16-19; cp. Psalm 44). Such an attitude was evident in Hosea, Jeremiah, Paul and a great many of the saints of God.
Now faith is being sure of what we hope for and certain of what we do not see (Hebrews 11.1). The God who told Joshua to “be strong and courageous” because he would lead the Israelites to possess Canaan (Joshua 1.6) is the same God who gave Jonathan confidence. Nothing can hinder God from saving one who trusts in Him, whether the opposition is great or small. The truth is, the God of Jonathan, our God, is with us and he is mighty to save (cp. Zephaniah 3.17).
ADDITIONAL SCRIPTURE TEXTS on God’s greatness to save:
2 Chronicles 14.11 “Then Asa called to the Lord his God and said, ‘Lord, there is no one like you to help the powerless against the mighty. Help us, O Lord our God, for we rely on you, and in your name we have come against this vast army’” (cp. Exodus 14.14)
Joshua 23.10 “One of you routs a thousand, because the Lord your God fights for you, just as he promised (cp. Leviticus 26.8; Deuteronomy 32.30; Joshua 10.42; Judges 3.31; 15.15)
Romans 8.31 “What, then, shall we say in response to this? If God is for us, who can be against us? He who did not spare his own Son, but gave him up for us all – how will he not also, along with him, graciously give us all things?”
