The "God-Kind" of Faith [Exegesis of Mark 11:22-24]

In the world of theology and academic pursuit, there are varying opinions on the interpretation of scripture, some based on factual and historical evidence; some based on religious bias; and some based on a specific mind-set, that seeks to promote an ideology, at the expense of proper exegesis. However, irrespective of the specific denominational dogma or religious persuasion, there is an underling acceptance, that the passages of scripture, held to be sacred, are intrinsically true. This acceptance of truth, is the basis for ascribing credibility to the scriptures.

 If, as some erroneously claim, the scriptures are merely fairy tales, or the composition of folklore, passed on by oral tradition, fraught with error and exaggeration, until, at some point, various persons, chose to record, these random thoughts; then there would be little purpose in their acceptance. If, however, "all scripture breathes out God" [2 Tim.3:16, literal rendering], and "...holy men of God spoke, moved by the Holy Spirit" (2 Pet.1:21), and it is, "...not the word of men, but as it is in truth, the word of God, which releases divine power and energy in and for you that believe" (1 Thes.2:13, paraphrase), then it not only requires our attention, but, of necessity, it directs, and is the source of our life, because it is authored by the creator and sustainer of all things.

Once we move beyond passive acceptance, to active observance, we no longer fit the scriptures, God's word, into our lives: it is our life. His word, like the daily bread we eat (Matt.6:11), is not something we feel obligated to nibble on; we want it; can't live without it; are consumed by it, and like newborn babes, we have a compulsive craving, to fulfill our heart hunger for it (1 Pet. 2:2).

Mark 11:22-24 is one of those passages which confronts our understanding and natural reasoning, and seeks to displace it with divine revelation, to propel us into a deeper and more expansive knowledge of who God is, and who we are in Him; and as with all scripture, if it is the truth, then it not only requires our attention, but our observance.

Jesus told us to "Have faith in God", where the Greek literally says, to "have the faith of God", in the same way that the "righteousness of God" (Rm.1:17), is the "God-kind", of righteousness, so this too, is the "God-kind" of faith, meaning that it's source and origin, is in God. He is the author of it; the originator; it is divinely imparted; it is inherent in Him.

To compel us to "have" something, that is unattainable, would challenge His justice, and be incongruent with His character. Therefore, this is a totally achievable reality, and the exhortation is not just to "have" this "God-kind" of faith, but more literally, to possess it!

The tense, in the Greek, is to be "constantly; continually", having, or more properly, possessing, this "God-originated" faith. It is a "continual action", so that, not only are we to possess this supernatural deposit, but it is not a one time occurrence, but a continuous, constant, experience.

Jesus then goes on to declare, that , "verily I say to you, whoever shall say". He speaks in the singular, so that this revelatory experience, is addressed to each and every person, individually, meaning you, or I. "I say to YOU" individually, "whoever" you are. It is not a corporate group of persons, but individual people, who are being spoken to.

He prefaces his remarks with the very emphatic, "verily", or "truly", which is the Greek word, and transliteration into, our English word, "amen". This is a Hebraism, or Hebrew expression, stating the immovable, unquestionable, irrefutable certainty, of the statement made. In other words, by Jesus saying, "Amen, I say to you", He was being very emphatic, strongly emphasizing, that "what I am about to tell you is unshakable fact, that will never change, for all eternity. It is the absolute certain truth, solid and anchored, that you can totally, with unquestioned resolve, base your life on!"

Jesus, then, makes the profound statement, that "whoever shall say to this mountain, 'You, be removed, and you, be cast into the sea'...". It is without question that He was referring to a literal mountain, though fruitlessly, some have speculated that He was referring to the mount of olives, but this is simple conjecture, and bears no real relevance to the narrative, since the body of the teaching does not concern itself with which mountain is referred to, but the fact that the spoken word, with the "faith of God", can remove mountains!

Metaphorically speaking, various Rabbi were referred to as those who were "...a router up or remover of mountains", because of their ability, as a teacher of the scriptures, in being "very skillful in clearing of difficulties". It was said, concerning one Rabbi, in imparting understanding to his students concerning the scriptures, that it was "as if he were plucking up mountains". [Commentary on the NT from the Talmud and Hebraica, Vol.2, Lightfoot]. However, this historic referencing, does not negate the very literal mountain that Jesus was obviously pointing out to His disciples.

Three times in this passage, the verse (11:23), mentions "saying", and only one time does it refer to believing, or having faith, although, it is quite evident that faith is the prerequisite to "saying". The point being, is that there is a strong emphasis on your words.

The pivotal phrase in this passage, to understand its meaning, or the mechanics of application, rests on the words, "shall not doubt in his heart"; the import being, that whatever you say, where there is no doubt in your heart, you will have. It is like a blank cheque, signed and delivered, and the individual simply has to write in the numbers they want, the only restrictions being the limitations that they impose on themselves.

This seems like a fanciful interpretation, but the scriptures are either true or they are not, and if one passage of scripture is irrelevant in the New Testament, then it casts a shadow of doubt on the whole credibility of the word of God. Jesus either told the truth, or He was lying. If He was lying, then He obviously was not, and is not, the Son of God, the Savior of the world, and all of Christendom begins to unravel from the fabric that holds it together: the divinity and person of God the Son, made flesh, to redeem humanity, from the corruption of Satan and sin. However, if Jesus meant what He said, then this passage has life changing, divine impact, and potential power, to radically revolutionize our present reality!

The word "heart", is the Greek word (kardia), and means the center of something, or the core, like the heart of a tree, or metaphorically, the "heart of the matter", conveying the central meaning. Specifically, in this scriptural context, it refers to the center of our being, of which we are spirit and soul, and live in a body, even as Paul prays that the Thessalonians "whole spirit and soul and body be preserved blameless to the coming of our Lord Jesus Christ" (1 Thes.5:23). Again, Hebrews speaks of the word of God being able to divide between the soul and spirit, "to the innermost intimacies of a man's being" (Heb.4:12, Phillips), exposing what are, "the very thoughts and motives of a man's heart" (Heb.4:12, Phillips), dividing, "the deepest parts of our nature...the very thoughts and purposes of the heart" (Heb.4:12, Amp). Our spirit (pneuma), then, can connect with the spiritual realm, of which we are a part, and of which, it gives us purpose and motivation, while our soul (psyche), is "self" conscious, and muses; meditates; and ponders, the intents of our spiritual nature.

The word "doubt" is the Greek compound word (diakrino). It is formed from (krino), "to judge", [from a root (kri), meaning "separation"], and the prefix (dia), from (duo), "two", and literally means, "to judge between two". In other words, it is finding a difference, or observing difference between one thing or another, they being "separate", or not the same. The concept seems to be rooted in the idea of deciding a legal case between two sides, where there is a difference, or a differing of opinion, between the two. "The verb is used as a legal technical term" (DNTT, Vol.1, p.503).

The word is used in Romans 4:20, saying that, "He [Abraham] 'staggered' [(diakrino)], not at the promise of God through unbelief, but was strong in faith, giving glory to God" (KJV). Wuest states, "...he did not vacillate in the sphere of unbelief between two mutually exclusive expectations, but was strengthened in his faith..." (Rm.4:20). To paraphrase, "He was not inwardly divided..." (Rm.4:20, TDNT, Vol.3, p.947). James says that a person who is judging, or where there is a difference, between two, is like a person with two souls (dipsyche) [Ja.1:8]. "The (dipsychos) brings out very clearly the inner cleavage" (TDNT, Vol.3, p.947). Again, "the opposite of doubt is...the single heart, so that doubt is dividedness of heart" (TDNT, Vol.3, p.949).

The only way to eradicate this "doubt", is for the soul to be in complete agreement and conformity to the motivations; inspirations; and initiations, of the spirit man, so that this part of us, which is "the hidden person of the heart" (1 Pet.3:4), gains the ascendency in our lives. The scriptures refers to this as transformation by our minds (soul) being renewed to the thoughts and intents of our spirit, united to God, where we are not conformed to this world's way of thinking, but our whole person is transformed by conforming to the way God thinks (Rm.12:2). This is the instructive teaching of passages like Joshua 1:8, where "This book of the law shall not depart out of your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it; for then you shall make your way prosperous, and then you shall have good success!" The constant; continual speaking of the Word, to yourself, is the process of bringing the soul into conformity and agreement, with what your spirit already knows to be true.

When what our spirit knows, is in conflict with what our soul thinks, then there is a difference between the two, and we are not in faith, or walking according to divine revelation in an area, but are divided. When what our spirit knows, has become revelation to our soul [way of thinking], then we speak, and mountains move! This only happens through constant repeated repetition of God's word, in any area, to the point that there are no questionings, but only unreserved confidence, that what He has said, is true.

The scripture goes on to say, "...but shall believe that those things which he says shall come to pass, he shall have whatever he says" (11:23). Again, because there is no division between the two; [the soul and spirit, in the heart or center of our being], then the person constantly; continually believes, or has faith, that:

"what he is saying, is taking place" (Hidden Meaning in the NT, Ron Ward)

"believes that what he is saying, is happening" (NEB)

"believes that what he is saying is done" (Rieu)

It is not, as the KJV would portray, "shall come to pass", which gives a future tense, but the Greek is present tense; it is taking place right now!

The scripture then says, that "it shall be his" (Ron Ward). This second part is future tense. There would seem to be a disconnect, or contradiction, but in reality, there is no opposition here. This is the principle of the "God-kind" of faith, that what you are speaking, is happening right now, and producing change, in the spiritual realm, and whether it is minutes; hours; days; weeks; or months, what you have spoken, will manifest and show up, in the natural. It is already "taking place", in the spiritual realm, but the manifestation from the spiritual to the natural, can be, but is not always immediate.

"Therefore, I say to you, whatever you desire, when you pray, believe that you receive, and you shall have" (11:24)

In other words, "because of what I have just said to you, it can be whatever you desire..". There is no limitation. It is "whatever" that you desire, which is a very broad spectrum of possibilities.

The KJV uses the word "desire", which does not truly and accurately convey the specific meaning of the text. The Greek word is (aiteo, 154), which means:

(1) "to ask". However, it doesn't just mean "to ask", but it specifically means

(2) "to ask for yourself".

This whole passage deals with the "God-kind" of faith, exercised, or put into use, for yourself. This is not praying or interceding for someone else, for whatever problems they may be facing. This is the very directed use, of the "God-kind" of fatih, for yourself.

(3) (aiteo) "has a more forceful and demanding tone" (DNTT., Vol.2, p.855).

Therefore, it is not just simply asking for yourself, or a suggestive request, but it is demanding! This would seem to be offensive to the religious mind, not understanding the authority that has been given to us. It is not demanding of God, as, in fact, Mark 11:23 does not even mention the concept of prayer, as we might think of prayer, but it is simply changing circumstances, by declaring what our spirit and soul are in agreement with, and speaking those things into existence, like God, "who gives life to the dead, and calls those things which are not, as though they were" (Rm.4:17).

(4) The radical truth about (aiteo), is that it also means that you are demanding something or wanting something, because it is your share, or basically your right.

This is somewhat "mind-blowing", but you are basically demanding something be a certain way, because you have a legal right to demand it to be that way. This speaks directly to the authority, often unused, that we have as Believers, and children of the Most High God, the creator of the universe, and we too have that creative ability, and right, to produce change, with our words, in the same manner in which our Father did, when He said, "let there be" (Gen.1:3,6,14) and it came into existence.

(aiteo) is:

1. to ask

2. to ask for yourself

3. specifically, it is to demand

4. you can demand, because you have a legal right to do so

"Whatever you demand for yourself, because you have a legal right to do so; when you pray" (11:24)

Prayer is not what our religious conception would normally assign to our understanding of the word. The Greek word is (proseuchomai, 4336), which is used over 90% of the time in the NT for the English word "prayer", or to "pray", and means "to affirm boldly and proudly; to make known; to boast". It has to do with "speaking out; to utter aloud; to affirm out loud; to make a solemn declaration". The most common meaning is "to make confident statements about oneself; to boast; brag; or assert".

Obviously, this is not the traditional concept, or imagery, that would come to mind, for the majority of Believers, when they think of the word "prayer". However, this is in keeping with the word (aiteo), since you are "...demanding for yourself, because you have a legal right to do so, and you are boldly and confidently, declaring; affirming; and asserting, out loud...", what already belongs to you, as a legal right! You are not demanding of God, but, like our Father, we have authority to declare and bring to pass, with the creative power of His word.

The verse goes on to say, "...believe that you receive, and you shall have". Again, the word "believe", is to be "constantly, continually" believing, or having faith, not that you shall receive, but literally, that "...you receive...", right now! It is the aorist of immediate consequence, meaning that the action takes place right now. The moment you demand, for yourself, because you have a legal right to do so, when you are making bold and confident statements, out loud, about yourself; immediately, you receive what you are declaring!

The last part of 11:24, as with the last line of 11:23, references the time lapse between what happens immediately in the spiritual realm, and the manifestation into the physical, which could be seconds; minutes; hours; days; or months. But, the "God-kind" of faith knows, that what has been spoken, where there is no difference, between what the spirit knows, and what the soul agrees with, that the manifestation will occur.

You Are God's Best and God's Best is Yours