in control of matters, heeded the advice of the pilot and the shipowner instead. Fair Havens was an “inconvenient” harbor for wintering, so the majority advised leaving there, and the mariners set sail for Phoenix farther down the coast. The softly blowing S wind was deceptive. Soon thereafter the ship was seized by a tempestuous wind and finally was wrecked on the coast of Malta, over 600 miles (965 kilometers) to the W.—Acts 27:9-15, 39-41; 28:1.

Regarding this account in Acts, James Smith writes: “It is interesting to observe how each addition to our knowledge of the scene confirms its authenticity and accuracy. It now appears from Mr. Brown’s observations and survey, that Fair Havens is so well protected by islands and reefs, that though not equal to Lutro [thought to be Phoenix], it must be a very fair winter harbour; and that considering the suddenness, the frequency, and the violence with which gales of northerly wind spring up, and the certainty that, if such a gale sprung up in the passage from Fair Havens to Lutro, the ship must be driven off to sea, the prudence of the advice given by the master and owner was extremely questionable, and that the advice given by St. Paul may probably be supported even on nautical grounds.”—The Voyage and Shipwreck of St. Paul, Second Edition, 1856, p. 84, ftn.

FAITH

“The assured expectation of things hoped for, the evident demonstration of realities though not beheld.” (Heb. 11:1) “Assured expectation” translates the Greek word hy·poʹsta·sis. This term is common in ancient papyrus business documents. It conveys the idea of something that underlies visible conditions and guarantees a future possession. In view of this, Moulton and Milligan suggest the rendering: “Faith is the title-deed of things hoped for.” The Greek word eʹleg·khos, rendered “evident demonstration,” conveys the idea of bringing forth evidence that demonstrates something, particularly something contrary to what appears to be the case. Thereby this evidence makes clear what has not been discerned before and so refutes what only appeared to be the case. The “evident demonstration,” or evidence for conviction, is so positive or powerful that faith is said to be it.

Faith is, therefore, the basis for hope and the evidence for conviction concerning unseen realities. The entire body of truths delivered by Jesus Christ and his inspired disciples constitutes the true Christian “faith.” (John 18:37; Gal. 1:7-9; Acts 6:7; 1 Tim. 5:8) Christian faith is based on the complete Word of God, including the Hebrew Scriptures, to which Jesus and the writers of the Christian Greek Scriptures frequently referred in support of their statements.

Faith is based on concrete evidence. The visible creative works testify to the existence of an invisible Creator. (Rom. 1:20) The actual occurrences taking place during the ministry and earthly life of Jesus Christ identify him as the Son of God. (Matt. 27:54; see JESUS CHRIST.) God’s record of providing for his earthly creatures serves as a valid basis for believing that he will surely provide for his servants, and his record as a Giver and Restorer of life lends ample evidence to the credibility of the resurrection hope. (Matt. 6:26, 30, 33; Acts 17:31; 1 Cor. 15:3-8, 20, 21) Furthermore, the reliability of God’s Word and the accurate fulfillment of its prophecies instill confidence in the realization of all His promises. (Josh. 23:14) Thus, in these many ways, “faith follows the thing heard.”—Rom. 10:17; compare John 4:7-30, 39-42; Acts 14:8-10.

So faith is not credulity. The person who may ridicule faith usually has faith himself in tried and trusted friends. The scientist has faith in the principles of his branch of science. He bases new experiments on past discoveries and looks for new discoveries on the basis of those things already established as true. Likewise, the farmer prepares his soil and sows the seed, expecting, as in previous years, that the seed will sprout and that the plants will grow as they receive the needed moisture and sunshine. Therefore faith in the stability of the natural laws governing the universe actually constitutes a foundation for man’s plans and activities. Such stability is alluded to by the wise writer of Ecclesiastes: “The sun also has flashed forth, and the sun has set, and it is coming panting to its place where it is going to flash forth. The wind is going to the south, and it is circling around to the north. Round and round it is continually circling, and right back to its circlings the wind is returning. All the winter torrents are going forth to the sea, yet the sea itself is not full. To the place where the winter torrents are going forth, there they are returning so as to go forth.”—Eccl. 1:5-7.

ANCIENT EXAMPLES OF FAITH

Each one of the “so great a cloud of witnesses” mentioned by Paul (Heb. 12:1) had a valid basis for faith. For example, Abel logically knew about God’s promise concerning a “seed” that would bruise “the serpent” in the head. And he saw tangible evidences of the fulfillment of the sentence Jehovah pronounced upon his parents in Eden. Outside Eden, Adam and his family ate bread in the sweat of their face because the ground was cursed and, therefore, produced thorns and thistles. Likely Abel observed that Eve’s craving was for her husband and that Adam dominated his wife. Undoubtedly his mother commented about the pain attending her pregnancy. Then, too, the entrance to the garden of Eden was being guarded by cherubs and the flaming blade of a sword. (Gen. 3:14-19, 24) All of this constituted an “evident demonstration,” giving Abel the assurance that deliverance would come through the ‘seed of promise’ and therefore, prompted by faith, he “offered God a sacrifice of greater worth than Cain.”—Heb. 11:4.

Abraham had a firm basis for faith in a resurrection, for he and Sarah had experienced the miraculous restoration of their reproductive powers, which was, in a sense, comparable to a resurrection, allowing Abraham’s family line to continue through Sarah. Isaac was born as the result of this miracle. When told to offer up Isaac, Abraham had faith that God would resurrect his son. He based such faith on God’s promise that it was by means of Isaac that “what will be called ‘your seed’ will be.”—Gen. 21:12; Heb. 11:11, 12, 17-19.

Evidence for genuine conviction was also involved in the case of those who came to or who were brought to Jesus to be healed. Even if not eyewitnesses personally, they at least had heard about Jesus’ powerful works. Then, on the basis of what they saw or heard, they concluded that Jesus could heal them also. Moreover, they were acquainted with God’s Word and thus were familiar with the miracles performed by the prophets in times past. Upon hearing Jesus, some concluded that he was “The Prophet” and others that he was “the Christ.” In view of this, it was most fitting for Jesus on occasion to say to those who were healed, “Your faith has made you well.” Had those persons not exercised faith in Jesus, they would not have approached him in the first place and, therefore, would not have received healing for themselves.—John 7:40, 41; Matt. 9:22; Luke 17:19.

Likewise, the great faith of the army officer who entreated Jesus in behalf of his manservant rested on evidence, on the basis of which he concluded that Jesus’ merely ‘saying the word’ would result in the healing of his manservant. (Matt. 8:5-10, 13) However, we note that Jesus healed all who came to him, not requiring faith greater or less according to their disease, nor failing to heal any of these with the excuse that he could not do it because their faith was not strong enough, as so-called “faith healers” have done. Jesus performed these healings as a witness, to establish faith. In his home territory, where much unfaithfulness was expressed, he chose not to perform many powerful works, not because of inability, but because the people refused to listen and were unworthy.—Matt. 13:58.

CHRISTIAN FAITH

Faith is not the possession of all persons, as it is a fruitage of God’s spirit. (2 Thess. 3:2; Gal. 5:22) Those lacking faith are rejected by Jehovah. (Heb. 11:6) For faith now to be acceptable to God it is necessary to accept Jesus Christ, and this makes possible a righteous standing with God. (Gal. 2:16) A Christian’s faith is not static, but grows. (2 Thess. 1:3) Hence, the request of Jesus’ disciples, “Give us more faith,” was very appropriate, and he did provide them the foundation for increased faith. He supplied them with greater evidence and understanding on which to base their faith.—Luke 17:5.

The entire life course of a Christian is actually governed by faith, enabling him to overcome mountainlike obstacles that would hinder his service to God. (2 Cor. 5:7; Matt. 21:21, 22) Additionally, there must be works consistent with and in display of faith, but works of the Mosaic law are not required. (Jas. 2:21-26; Rom. 3:20) Trials result in strengthening faith. Faith serves as a protective shield in the Christian’s spiritual warfare, helping him to overcome the Devil and be a conqueror of the world.—1 Pet. 1:6, 7; Eph. 6:16; 1 Pet. 5:9; 1 John 5:4.

But faith cannot be taken for granted, because lack of faith is the ‘sin that so easily entangles one.’ To maintain a firm faith requires putting up a hard fight for it, resisting men who could plunge one into immorality, combating the works of the flesh, avoiding the snare of materialism, shunning faith-destroying philosophies and traditions of men and, above all, looking “intently at the Chief Agent and Perfecter of our faith, Jesus.”—Heb. 12:1, 2; Jude 3, 4; Gal. 5:19-21; 1 Tim. 6:9, 10; Col. 2:8.

FAITHFUL AND DISCREET SLAVE

When answering the apostles’ question concerning his future presence and the conclusion of the existing system of things, Jesus Christ included a parable or illustration dealing with a “faithful and discreet slave” and an “evil slave.” The faithful slave’s master appointed him over his domestics or household servants to provide them their food. If approved at his master’s coming (evidently from some trip), the slave would be rewarded by being placed over the master’s entire property.—Matt. 24:3, 45-51.

In the parallel illustration at Luke 12:42-48, the slave is called a “steward,” that is, a house manager or administrator, one placed over servants, though he is himself a servant. Such a position was often filled in ancient times by a faithful slave. (Compare Genesis 24:2; also the case of Joseph at Genesis 39:1-6.) In Jesus’ illustration the steward is first assigned only to the supervision and timely dispensation of the food supplies to the master’s body of attendants or servants, and later, because of his faithful and discreet handling of this ministry, his assignment is widened out to embrace supervision of all the master’s holdings. Regarding the identification of the “master” (Gr., kyʹri·os, also rendered “lord”), Jesus had already shown that he himself occupied such position toward his disciples, and they addressed him as such on occasion. (Matt. 10:24, 25; 18:21; 24:42; John 13:6, 13) The question remains as to the application of the figure of the faithful and discreet slave or steward and what his dispensing food to the domestics represents.

Commentators often view this as a general exhortation to any and all who have individual positions of responsibility in the Christian congregation. The principle of faithfulness and discreetness in discharging responsibility clearly applies to all such. (Compare Matthew 25:14-30; Titus 1:7-9.) Yet, the impossibility of each and every one of these individuals being placed over “all” his master’s belongings at the same time, the time of the master’s arrival, is obvious. This, however, does not require that the “slave” prefigure only one particular person who would be so privileged. The Scriptures contain examples of the use of a singular noun to refer to a collective group, as when Jehovah addresses the collective group of the Israelite nation and tells them: “You are my witnesses [plural], . . . even my servant [singular] whom I have chosen.” (Isa. 43:10) Similarly, the figure of the unfaithful “evil slave” could apply to a collective group in the same way that the “antichrist” is shown to be a class made up of individual antichrists.—1 John 2:18; 2 John 7.

Those forming the Christian congregation are referred to by the apostle Paul as “members of the household of God” (Eph. 2:19; 1 Tim. 3:15), and the same apostle shows that ‘faithful stewardship’ among such household members involved the dispensing of spiritual truths on which those becoming believers would ‘feed.’ (1 Cor. 3:2, 5; 4:1, 2; compare Matthew 4:4.) Whereas this was a prime responsibility of those appointed as ‘shepherds’ of the flock (1 Pet. 5:1-3), the apostle Peter shows that such stewardship of the divine truths was actually committed to all the ‘chosen ones’ of the Christian congregation. (1 Pet. 1:1, 2; 4:10, 11) Thus the entire Christian congregation was to serve in a united stewardship, dispensing such truths. At the same time the individual members making up such composite body or, the “domestics” making up the “house” of God (Heb. 3:6; Eph. 2:19), would also be recipients of the “food” dispensed. (Heb. 5:11-14; compare 1 Corinthians 12:12, 19-27.) Expanded responsibility would result from faithfulness maintained until the master’s promised ‘arrival.’—Matt. 24:46, 47; Luke 12:43, 44.

FALCON

[Heb., nets].

Some suggest that the Hebrew name for this bird derives from a root word meaning “to shine or sparkle” and that it here represents the flashing speed of the bird; others believe the name describes a “high-flying or soaring” bird. Modern lexicographers believe the term applies to falcons, though some consider it to embrace also hawks, which are very similar to the falcons though classified by ornithologists as in a separate “family” grouping. (The Septuagint Version, the Latin Vulgate, the Syriac