Biblical Relationship Between Duplicity and Faith
The biblical concept of duplicity is closely tied to the idea of faith, as both are concerned with the integrity and sincerity of one's relationship with God. The term "duplicity" refers to the act of being double-minded or deceitful, often manifesting in a discrepancy between one's outward actions and inward intentions.
In the biblical context, duplicity is condemned as it undermines the trust and faith that are fundamental to a genuine relationship with God. The Psalmist, for instance, laments those who speak with "flattering lips, and with a double heart" [3]. This sentiment is echoed in James 1:8, which describes the "double-minded man" as unstable in all his ways. Jamieson, Fausset & Brown interpret this as a call to Christian simplicity of spirit, where the believer rejoices in their spiritual standing regardless of outward circumstances [5].
The concept of faith, on the other hand, is characterized by sincerity and trust in God's promises. According to Calvin, faith is "the knowledge of God's goodness towards us, founded on the truth of his promise" [6]. This understanding of faith is rooted in the biblical emphasis on the importance of trusting in God's word. For example, Psalm 119:41 reads, "Let thy mercies come also unto me, O LORD, even thy salvation, according to thy word" [6].
The relationship between duplicity and faith is further illuminated by the biblical theme of God's dual character. Calvin notes that God sometimes presents himself in a way that seems contradictory or paradoxical, testing the faith of his people [4]. This is evident in the story of Abraham, who is called to trust in God's promise despite the apparent contradictions between God's words and actions.
In Reformed theology, the connection between faith and duplicity is understood in the context of the believer's union with Christ. According to Hodge, this union is not merely a metaphorical or moral connection, but a real and vital one, where Christ dwells in the believer and gives them life [7]. This understanding of faith emphasizes the importance of sincerity and integrity in one's relationship with God, rejecting duplicity and hypocrisy.
The biblical cross-references also highlight the contrast between faith and duplicity. For instance, the cross-reference between Psalm 20:7 and 2 Chronicles 14:11 emphasizes the importance of trusting in God's power and deliverance, rather than relying on human strength or deceit [1]. Similarly, the cross-reference between Psalm 119:5 and 2 Thessalonians 3:5 underscores the connection between faith and the guidance of the Holy Spirit, who enables believers to live a life characterized by sincerity and integrity [2].
Sources
- OpenBible.info “Cross-reference: Ps.20.7 → 2Chr.14.11 (confidence: 22 votes)”
- OpenBible.info “Cross-reference: Ps.119.5 → 2Thess.3.5 (confidence: 52 votes)”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 96: a thing is done with the whole heart, when it is done sincerely and cordially. Of this description are the following passages:—“With my whole heart have I sought thee” ( Ps. 119:10 ); “I will confess unto thee with my whole heart,” &c. In like manner, when the fraudulent and deceitful are rebuked, it is said “with flattering lips, and with a double heart, do they speak” ( Ps. 12:2 ). The objectors next add—“If faith is increased by means of the sacraments, the Holy Spirit is given in vain, seeing it is his office to begin, sustain,”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 26.6: shaken off. But now all occasion of doubt is removed; so that, without controversy, he acknowledges the oracle, which he hears, to be from God. Meanwhile, God, in a certain sense, assumes a double character, that, by the appearance of disagreement and repugnance in which He presents Himself in his word, he may distract and wound the breast of the holy man. For the only method of cherishing constancy of faith, is to apply all our senses to the word of God. But so great was then the discrepancy of the word, that it would wound and l”
- James (Presbyterian) “Jamieson, Fausset & Brown on James 1:9: Translate, "But let the brother," &c. that is, the best remedy against double-mindedness is that Christian simplicity of spirit whereby the "brother," low in outward circumstances, may "rejoice" (answering to Jam 1:2) "in that he is exalted," namely, by being accounted a son and heir of God, his very sufferings being a pledge of his coming glory and crown (Jam 1:12), and the rich may rejoice "in that he is made low," by being stripped of his goods for Christ's sake [MENOCHIUS]; or in that he is made, by sanctified trials, lowly in spirit, which is true m”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 57: ). 31. Hence again we infer, as has already been explained, that faith has no less need of the word than the fruit of a tree has of a living root; because, as David testifies, none can hope in God but those who know his name ( Ps. 9:10 ). This knowledge, however, is not left to every man’s imagination, but depends on the testimony which God himself gives to his goodness. This the same Psalmist confirms in another passage, “Thy salvation according to thy word,” ( Ps. 119:41 ). Again, “Save me,” “I hoped in thy word,” ( Ps. 119:146, ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 16: the first place, it is contrary to the plain meaning of his words. No one ever speaks of Plato’s dwelling in men; of his being their life, so that without him they can do nothing; and much less, so that holiness, happiness, and eternal life depend upon that union. (2.) Such interpretation supposes that our relation to Christ is analogous to the relation of one man to another. Whereas it is a relation between men and a divine person, who has life in Himself, and gives life to as many as He wills. (3.) It ignores all that the Scriptures tea”