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Biblical Alternatives to Saying "I'll Try" in Commitment

In biblical thought, the concept of commitment often transcends a casual "I'll try," emphasizing instead a resolute intention, a vow, or a demonstrated act of faith. This is evident in various scriptural passages and theological interpretations across different traditions.

One significant aspect of biblical commitment is the making of vows. The prophet Jonah, for instance, declares, "I will sacrifice to you with the voice of thanksgiving. I will pay that which I have vowed" (Jonah 2:9). This statement illustrates a clear, intentional commitment to fulfill a promise made to God. Similarly, the Psalmist expresses a freewill offering, stating, "With a freewill-offering, will I sacrifice unto thee, I will praise thy Name, O Yahweh, for it is good" (Psalms 54:6). These passages highlight a direct and unreserved pledge rather than a tentative attempt. The Babylonian Talmud also discusses the seriousness of vows, listing specific terms that serve as substitutes for vows, indicating a robust legal and religious framework around such commitments [10].

The Old Testament frequently portrays figures making definitive commitments to God. Abraham's obedience in offering Isaac, though a test, is described as an act where he "offered him" in intention and presentation, demonstrating a profound commitment of faith [7, 8]. Joshua famously declared, "As for me and my house, we will serve the Lord" (Joshua 24:15, cited in [1]), a statement of unwavering resolve. David's actions in bringing the ark of the covenant to Jerusalem also exemplify a committed service (2 Samuel 6:20, cited in [1]). These examples are not about trying, but about doing, often with significant personal cost or effort.

The New Testament further develops this theme, particularly in the context of faith and discipleship. James speaks of the "trying" or "testing" of faith, which leads to "persevering endurance" [3]. This testing is not about a tentative effort but about proving the genuineness and steadfastness of one's faith [7]. God "tempts" in the sense of proving or trying, not inciting to sin [7, 8]. This implies that true commitment is demonstrated through endurance and perseverance in the face of challenges.

The concept of "will" in biblical language often denotes a strong, deliberate intention. For example, in 1 Timothy, the apostle Paul expresses his "active wish, or desire" that men pray everywhere, using the phrase "I will" [11]. This is not a hesitant "I'll try to pray," but a directive rooted in a firm purpose. Similarly, Job declares, "Suffer me a little, and I will shew thee that I have yet words for God" (Job 36:2), indicating a determined intention to speak.

In theological discourse, particularly within Reformed traditions, the emphasis on God's sovereignty often shapes the understanding of human commitment. John Calvin, in his Institutes of the Christian Religion, argues that human actions, even voluntary ones, are ultimately directed by God [4]. This perspective suggests that genuine commitment is not merely a human effort but is enabled and guided by divine influence. While some might argue for human contribution, Calvin emphasizes that God "supplies our deficiencies" [4]. This does not diminish human responsibility but places it within a framework of divine enablement, making human commitment a response to God's prior action.

The idea of a definitive commitment is also reflected in the concept of an oath. Isaiah 45:23 states, "I have sworn by myself, the word has gone out of my mouth in righteousness, and will not return, that to me every knee shall bow, every tongue shall take an oath" [2]. This divine oath serves as a model for human commitment, where words spoken are binding and irreversible.

The early Church Fathers also addressed the nature of commitment, particularly concerning truthfulness. Augustine, in On the Holy Trinity, discusses instances that might appear to be lies but are either misunderstood or, if actual lies, are not to be imitated [5]. He distinguishes between deceit and benevolence, noting that the Hebrew midwives and Rahab were rewarded for their mercy, not their deception [5]. This underscores the importance of integrity and genuine intent in one's actions and commitments.

In Anglican tradition, the Thirty-Nine Articles of Religion include various forms of commitment, such as "An Act of Commitment" and "An Act of Penitence," which are formal declarations of intent and repentance [6]. These acts are not framed as tentative attempts but as solemn declarations. The language used in these liturgical elements, such as "Acclamation" and "Confession," implies a definitive and public declaration of faith and purpose [9].

The biblical narrative consistently presents commitment as a matter of the will, often expressed through vows, oaths, and steadfast actions, rather than a tentative "I'll try." Whether in the Old Testament's accounts of covenant and obedience, the New Testament's call to faith and perseverance, or the theological reflections of later traditions, the emphasis is on a resolute and intentional dedication.

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Prayer, Social and Family — Promise of answers to -- Mt 18:19. Christ promises to be present at -- Mt 18:20. Punishment for neglecting -- Jer 10:25. Exemplified Abram. -- Ge 12:5,8. Jacob. -- Ge 35:2,3,7. Joshua. -- Jos 24:15. David. -- 2Sa 6:20. Job. -- Job 1:5. The Disciples. -- Ac 1:13,14. Cornelius. -- Ac 10:2. Paul and Silas. -- Ac 16:25. Paul. -- Ac 20:36; 21:5.”
  2. Isaiah “I have sworn by myself, the word has gone out of my mouth in righteousness, and will not return, that to me every knee shall bow, every tongue shall take an oath. -- Isaiah 45:23”
  3. James (Presbyterian) “Jamieson, Fausset & Brown on James 1:3: the trying--the testing or proving of your faith, namely, by "divers temptations." Compare Rom 5:3, tribulation worketh patience, and patience experience (in the original dokime, akin to dokimion, "trying," here; there it is experience: here the "trying" or testing, whence experience flows). patience--The original implies more; persevering endurance and continuance (compare Luk 8:15).”
  4. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 41: the others have been voluntary agents in acting, if the Lord Jesus had not directed their hearts? 9. Some, who would be thought more acute, endeavour to evade all these passages, by the quibble, that there is nothing to hinder us from contributing our part, while God, at the same time, supplies our deficiencies. They, moreover, adduce passages from the Prophets, in which the work of our conversion seems to be shared between God and ourselves; “Turn ye unto me, saith the Lord of hosts, and I will turn unto you, saith the Lord of hos”
  5. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — TO CONSENTIUS: AGAINST LYING. (part 35): are proposed to us examples of lying, either they are not lies, but are thought to be so while they are not understood; or, if lies they be, they are not meet to be imitated, because they cannot be just. 32. But, as for that which is written, that God did good to the Hebrew midwives, and to Rahab the harlot of Jericho,[6] this was not because they lied, but because they were merciful to God's people. That therefore which was rewarded in them was, not their deceit, but their benevolence; benignity of mind, n”
  6. Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), A Prayer for the Armed Forces: A Prayer for the Armed Forces A Prayer of Commemoration Acclamation Additional Resources Alternative Intercessions An Act of Commitment An Act of Penitence An Order of Service for Remembrance Sunday An Order of Service for Remembrance Sunday Blessings and Ending Blessings Christ the King Collects Confession Confession Extended Preface Extended Preface Gospel Acclamations Gospel Acclamations Intercession Intercessions Introduction to an Act of Remembrance Introduction to the Peace Introduction to the Peace Introdu”
  7. Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 11:17: offered up--literally, "hath offered up," as if the work and its praise were yet enduring [ALFORD]. As far as His intention was concerned, he did sacrifice Isaac; and in actual fact "he offered him," as far as the presentation of him on the altar as an offering to God is concerned. tried--Greek, "tempted," as in Gen 22:1. Put to the proof of his faith. Not that God "tempts" to sin, but God "tempts" in the sense of proving or trying (Jam 1:13-15). and--and so. he that had received--rather as Greek, "accepted," that is, welcomed and embraced by f”
  8. Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 22 (introduction): OFFERING ISAAC. (Gen. 22:1-19) God did tempt Abraham--not incite to sin (Jam 1:13), but try, prove--give occasion for the development of his faith (Pe1 1:7). and he said, . . . Here I am--ready at a moment's warning for God's service.”
  9. Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Acclamation: Acclamation Acclamation Acclamation Acclamations Alternative Dismissal Bible Sunday Blessing Blessings and Ending Blessings and Ending Blessings Collect Collect Collects Confession Dedication Festival Extended Preface Extended Preface Extended Preface Extended Preface Gospel Acclamation Gospel Acclamation Gospel Acclamation Gospel Acclamations Intercession Intercession Intercession Intercessions Introduction to the Peace Introduction to the Peace Introductions to the Peace Introductions to the Peace Invitation to Confession Invita”
  10. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Nedarim 183a.20:7: The Gemara asks: What are the circumstances of substitutes for substitute terms for vows? Rav Yosef teaches that they include the following terms: Mekanamna , mekanaḥna , and mekanasna . These are verb forms of the terms konam , konaḥ , and konas respectively, mentioned in the mishna. The Gemara asks: What are the circumstances of substitutes for substitute terms for dedication [ ḥerem ]? The Sage Mafsha’a teaches: Ḥarakim , ḥarakhim , and ḥarafim . The Gemara continues: What are the substitutes for substitute terms for naziriteship [ nezirut ]? Rav Yosef ”
  11. 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 2:8: I will--The active wish, or desire, is meant. that men--rather as Greek, "that the men," as distinguished from "the women," to whom he has something different to say from what he said to the men (Ti1 2:9-12; Co1 11:14-15; Co1 14:34-35). The emphasis, however, is not on this, but on the precept of praying, resumed from Ti1 2:1. everywhere--Greek, "in every place," namely, of public prayer. Fulfilling Mal 1:11, "In every place . . . from the rising of the sun even unto the going down of the same . . . incense shall be offered unto My name"; and Jes”
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