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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 9:41–50. His three-level outline is real structure in the source text, so it is rendered as structure.
Here, I. Christ promiseth a reward to all those that are any way kind to his disciples (Mar 9:41); "Whosoever shall give you a cup of water, when you need it, and will be a refreshment to you, because ye belong to Christ, and are of his family, he shall not lose his reward." Note, 1. It is the honour and happiness of Christians, that they belong to Christ, they have joined themselves to him, and are owned by him; they wear his livery and retainers to his family; nay, they are more nearly related, they are members of his body. 2. They who belong to Christ, may sometimes be reduced to such straits as to be glad of a cup of cold water. 3. The relieving of Christ's poor in their distresses, is a good deed, and will turn a good account; he accepts it, and will reward it. 4. What kindness is done to Christ's poor, must be done them for his sake, and because they belong to him; for that is it that sanctifies the kindness, and puts a value upon it in the sight of God. 5. This is a reason why we must not discountenance and discourage those who are serving the interests of Christ's kingdom, though they are not in every thing of our mind and way. It comes in here as a reason why those must not be hindered, that cast out devils in Christ's name, though they did not follow him; for (as Dr. Hammond paraphrases it) "It is not only the great eminent performances which are done by you my constant attendants and disciples, that are accepted by me, but every the least degree of sincere faith and Christian performance, proportionable but to the expressing the least kindness, as giving a cup of water to a disciple of mine for being such, shall be accepted and rewarded." If Christ reckons kindness to us services to him, we ought to reckon services to him kindnesses to us, and to encourage them, though done by those that follow not with us.
II.He threatens those that offend his little ones, that wilfully are the occasion of sin or trouble to them, Mar 9:42.
Whosoever shall grieve any true Christians, though they be of the weakest, shall oppose their entrance into the ways of God, or discourage and obstruct their progress in those ways, shall either restrain them from doing good, or draw them in to commit sin, it were better for him that a millstone were hanged about his neck, and he were cast into the sea: his punishment will be very great, and the death and ruin of his soul more terrible than such a death and ruin of his body would be. See Mat 18:6.
III.He warns all his followers to take heed of ruining their own souls.
This charity must begin at home; if we must take heed of doing any thing to hinder others from good, and to occasion their sin, much more careful must we be to avoid every thing that will take us off from our duty, or lead us to sin; and that which doth so we must part with, though it be ever so dear to us. This we had twice in Matthew, Mat 5:29, Mat 5:30, and Mat 18:8, Mat 18:9. It is here urged somewhat more largely and pressingly; certainly this requires our serious regard, which is so much insisted upon. Observe,
1.The case supposed, that our own hand, or eye, or foot, offend us; that the impure corruption we indulge is as dear to us as an eye or a hand, or that that which is to us as an eye or a hand, is become an invisible temptation to sin, or occasion of it. Suppose the beloved is become a sin, or the sin a beloved. Suppose we cannot keep that which is dear to us, but it will be a snare and a stumbling-block; suppose we must part with it, or part with Christ and a good conscience.
2.The duty prescribed in that case; Pluck out the eye, cut off the hand and foot, mortify the darling lust, kill it, crucify it, starve it, make no provision for it. Let the idols that have been delectable things, be cast away as detestable things; keep at a distance from that which is a temptation, though ever so pleasing. It is necessary that the part which is gangrened, should be taken off for the preservation of the whole. Immedicabile vulnus ense recidendum est, ne pars sincera trahatur - The part that is incurably wounded must be cut off, lest the parts that are sound be corrupted. We must put ourselves to pain, that we may not bring ourselves to ruin; self must be denied, that it may not be destroyed.
3.The necessity of doing this. The flesh must be mortified, that we may enter into life (Mar 9:43, Mar 9:45), into the kingdom of God, Mar 9:47. Though, by abandoning sin, we may, for the present, feel ourselves as if we were halt and maimed (it may seem to be a force put upon ourselves, and may create us some uneasiness), yet it is for life; and all that men have, they will give for their lives: it is for a kingdom, the kingdom of God, which we cannot otherwise obtain; these halts and maims will be the marks of the Lord Jesus, will be in that kingdom scars of honour.
4.The danger of not doing this. The matter is brought to this issue, that either sin must die, or we must die. If we will lay this Delilah in our bosom, it will betray us; if we be ruled by sin, we shall inevitably be ruined by it; if we must keep our two hands, and two eyes, and two feet, we must with them be cast into hell. Our Saviour often pressed our duty upon us, from the consideration of the torments of hell, which we run ourselves into if we continue in sin. With what an emphasis of terror are those words repeated three times here, Where their worm dieth not, and the fire is not quenched! The words are quoted from Isa 66:24.
(1.)The reflections and reproaches of the sinner's own conscience are the worm that dieth not; which will cleave to the damned soul as the worms do to the dead body, and prey upon it, and never leave it till it is quite devoured. Son, remember, will set this worm gnawing; and how terrible will it bite that word (Pro 5:12, Pro 5:23), How have I hated instruction! The soul that is food to this worm, dies not; and the worm is bred in it, and one with it, and therefore neither doth that die. Damned sinners will be to eternity accusing, condemning, and upbraiding, themselves with their own follies, which, how much soever they are now in love with them, will at the last bite like a serpent, and sting like an adder.
(2.)The wrath of God fastening upon a guilty and polluted conscience, is the fire that is not quenched; for it is the wrath of the living God, the eternal God, into whose hands it is a fearful thing to fall. There are no operations of the Spirit of grace upon the souls of the damned sinners, and therefore there is nothing to alter the nature of the fuel, which must remain for ever combustible; nor is there any application of the merit of Christ to them, and therefore there is nothing to appease or quench the violence of the fire. Dr. Whitby shows that the eternity of the torments of hell was not only the constant faith of the Christian church, but had been so of the Jewish church. Josephus saith, The Pharisees held that the souls of the wicked were to be punished with perpetual punishment; and that there was appointed for them a perpetual prison. And Philo saith, The punishment of the wicked is to live for ever dying, and to be for ever in pains and griefs that never cease.
The two last verses are somewhat difficult, and interpreters agree not in the sense of them; for every one in general, or rather every one of them that are cast into hell, shall be salted with fire, and every sacrifice shall be salted with salt. Therefore have salt in yourselves. [1.] It was appointed by the law of Moses, that every sacrifice should be salted with salt, not to preserve it (for it was to be immediately consumed), but because it was the food of God's table, and no flesh is eaten without salt; it was therefore particularly required in the meat-offerings, Lev 2:13. [2.] The nature of man, being corrupt, and as such being called flesh (Gen 6:3; Psa 78:39), some way or other must be salted, in order to its being a sacrifice to God. The salting of fish (and I think of other things) they call the curing of it. [3.] Our chief concern is, to present ourselves living sacrifices to the grace of God (Rom 12:1), and, in order to our acceptableness, we must be salted with salt, our corrupt affections must be subdued and mortified, and we must have in our souls a savour of grace. Thus the offering up or sacrificing of the Gentiles is said to be acceptable, being sanctified by the Holy Ghost, as the sacrifices were salted, Rom 15:16. [4.] Those that have the salt of grace, must make it appear that they have it; that they have salt in themselves, a living principle of grace in their hearts, which works out all corrupt dispositions, and every thing in the soul that tends to putrefaction, and would offend our God, or our own consciences, as unsavoury meat doth. Our speech must be always with grace seasoned with this salt, that no corrupt communication may proceed out of our mouth, but we may loathe it as much as we would to put putrid meat into our mouths. [5.] As this gracious salt will keep our own consciences void of offence, so it will keep our conversation with others so, that we may not offend any of Christ's little ones, but may be at peace one with another. [6.] We must not only have this salt of grace, but we must always retain the relish and savour of it; for if this salt lose its saltiness, if a Christian revolt from his Christianity, if he loses the savour of it, and be no longer under the power and influence of it, what can recover him, or wherewith will ye season him? This was said Mat 5:13. [7.] Those that present not themselves living sacrifices to God's grace, shall be made for ever dying sacrifices to his justice, and since they would not give honour to him, he will get him honour upon them; they would not be salted with the salt of divine grace, would not admit that to subdue their corrupt affections, no, they would not submit to the operation, could not bear the corrosives that were necessary to eat out the proud flesh, it was to them like cutting off a hand, or plucking out an eye; and therefore in hell they shall be salted with fire; coals of fire shall be scattered upon them (Eze 10:2), as salt upon the meat, and brimstone (Job 18:15), as fire and brimstone were rained on Sodom; the pleasures they have lived in, shall eat their flesh, as it were with fire, Jam 5:3. The pain of mortifying the flesh now is no more to be compared with the punishment for not mortifying it, than salting with burning. And since he had said, that the fire of hell shall not be quenched, but it might be objected, that the fuel will not last always, he here intimates, that by the power of God it shall be made to last always; for those that are cast into hell, will find the fire to have not only the corroding quality of salt, but its preserving quality; whence it is used to signify that which is lasting: a covenant of salt is a perpetual covenant, and Lot's wife being turned into a pillar of salt, made her a remaining monument of divine vengeance. Now since this will certainly be the doom of those that do not crucify the flesh with its affections and lusts, let us, knowing this terror of the Lord, be persuaded to do it.
Historical interpretation
Ten Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Remember the words of our Lord Jesus Christ, how He said, "Woe to that man [by whom offenses come]! It were better for him that he had never been born, than that he should cast a stumbling-block before one of my elect. Yea, it were better for him that a millstone should be hung about [his neck], and he should be sunk in the depths of the sea, than that he should cast a stumbling-block before one of my little ones." Your schism has subverted [the faith of] many, has discouraged many, has given rise to doubt in many, and has caused grief to us all. And still your sedition continues.
He did not shrink from using the same words three times over in one passage. And who is not terrified by this repetition and by the threat of that punishment uttered so vehemently by the lips of the Lord himself?
(Vict. Ant. e Cat. in Marc.) For many believers received gifts, and yet were, not with Christ, such was this man who cast out devils; for there were many of them deficient in some way; some were pure in life, but were not so perfect in faith; others again, contrariwise.
(Vict. Ant. e Cat. in Marc.) It was not from jealousy or envy, however, that John wished to forbid him who cast out devils, but because he wished that all, who called on the name of the Lord, should follow Christ, and be one body with His disciples. But the Lord, however unworthy they who perform the miracles may be, incites others by their means to believe on Him, and induces themselves by this unspeakable grace to become better. Wherefore there follows: But Jesus said, Forbid him not.
(Vict. Ant. e Cat. in Marc.) In conformity to this, He shows that he is not to be forbidden, adding immediately after, For there is no man which shall do a miracle in my name, that can lightly speak evil of me. He says lightly, to meet the case of those who fell into heresy, such as were Simon and Menander, and Cerinthusk; not that they did miracles in the name of Christ, but by their deceptions had the appearance of doing them. But these others, though they do not follow us, cannot however set themselves to say any thing against us, because they honour My name by working miracles.
(Vict. Ant. e Cat. in Marc.) Or else, this is said of those who believe on Him, but nevertheless do not follow Him from the looseness of their lives. Again, it is said of devils, who try to separate all from God, and to disperse His congregation. There follows, For whosoever shall give you a cup of cold water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.
(Vict. Ant. e Cat. in Marc.) And that no man may allege poverty, He mentions that, of which none can be destitute, that is, a cup of cold water, for which also he will obtain a reward; for it is not the value of the gift, but the dignity of those who receive it, and the feelings of the giver, which makes a work worthy of reward. His words show that His disciples are to be received, not only on account of the reward, which he who receives them obtains, but also, because he thus saves himself from punishment. There follows: And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea: as though He would say,1 All who honour you for My sake have their reward, so also those who dishonour you, that is, offend you, shall receive the worst of vengeance. Further, from things which are palpable to us, He describes an intolerable torment, making mention of a millstone, and of being drowned; and He says not, let a millstone be hanged about his neck, but, it is better for him to suffer this, showing by this that some more heavy evil awaits him. But He means by little ones that believe on Me, not only those who follow Him, but those who call upon His name, those also who offer a cup of cold water, though they do not any greater works. Now He will have none of these offended or plucked away; for this is what is meant by forbidding them to call upon His name.
(in Ezech. 1. Hom. 7) We must observe, however, that in our good works we must sometimes avoid the offence of our neighbour, sometimes look down upon it as of no moment. For in as far as we can do it without sin, we ought to avoid the offence of our neighbour; but if a stumblingblock is laid before men in what concerns the truth, it is better to allow the offence to arise, than that the truth should be abandoned.
(de cura past. p. i. c. 2) Mystically by a millstone is expressed the tedious round and toil of a secular life, and by the depths of the sea, the worst damnation is pointed out. He who therefore, after having been brought to a profession of sanctity, destroys others, either by word or example, it had been indeed better for him that his worldly deeds should render him liable to death, under a secular garb, than that his holy office should hold him out as an example for others in his faults, because doubtless if he had fallen alone, his pain in hell would have been of a more endurable kind.
And whoever shall cause one of these little ones who believe in me to stumble, it would be better for him if a heavy millstone were hung around his neck, and he were cast into the sea. Although this general sentence can be applied against all who cause someone to stumble, yet according to the context of the speech, it can also be understood as said against the apostles, who, disputing among themselves over who was the greatest, seemed to be contending over dignity with each other. And if they had remained in this vice, they could lose those whom they called to faith through their scandal, while seeing the apostles fighting among themselves over honor. What he said: It is better for him if a millstone were hung around his neck, speaks according to the custom of the province, where among the ancient Jews the punishment for greater crimes was that they were drowned in the deep with a stone tied around them. And indeed it is better for an innocent person, however atrocious the temporal punishment, to end his bodily life, than by harming a brother, to deserve eternal death of the soul. And rightly, someone who can be scandalized is called little. For whoever is great, whatever he may see, whatever he may suffer, he does not depart from the faith. But whoever is little in mind and small, he seeks occasions to be scandalized. Therefore it is necessary for us especially to take care of those who are small in faith, lest by our occasion they are offended and withdraw from the faith, and fall from salvation. It is to be noted certainly, that in our good work, sometimes the scandal of our neighbor must be avoided: but sometimes it is to be utterly disregarded. For in as much as we can avoid the scandal of our neighbors without sin, we ought to. But if scandal arises from the truth, it is more useful to permit scandal to arise, than to abandon the truth. Also, by the millstone, the circular and laborious nature of secular life is expressed, and by the depth of the sea, final damnation is designated. Therefore, whoever has been brought to the appearance of holiness, or destroys others by word or example; truly, it was better for this person to be bound to earthly deeds under an outward appearance until death, than to demonstrate to others the sacred duties in fault as something to imitate. For certainly if he alone fell, somehow the more tolerable punishment of hell would torture him.
(ubi sup.) John, loving the Lord with eminent devotion, thought that He who performed an office to which He had no right was to be excluded from the benefit of it. Wherefore it is said, And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us.
(ubi sup.) By which He shows that no one is to be driven away from that partial goodness which he possesses already, but rather to be stirred up to that which he has not as yet obtained.
(ubi sup.) And fitly the man who is offended is called a little one, for he who is great, whatever he may suffer, departs not from the faith; but he who is little and weak in mind looks out for occasions of stumbling. For this reason we must most of all look to those who are little ones in the faith, lest by our fault they should be offended, and go back from the faith, and fall away from salvation.
Or again, some unbelievers, seeing that the name of Jesus was full of virtue, themselves used it, and performed signs, though they were unworthy of Divine grace; for the Lord wished to extend His name even by the unworthy.
For how can he speak evil of Me, who draws glory from My name, and works miracles by the invocation of this very name. There follows, For he that is not against you is on your part.
Not only will I not forbid him who works miracles in My name, but also whosoever shall give you the smallest thing for My name's sake, and shall receive you, not on account of human and worldly favour, but from love to Me, shall not lose his reward.
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Summary
In Mark 9:42, Jesus delivers a profoundly severe warning, emphasizing the immense gravity of causing a believer, particularly one who is humble or vulnerable in their faith, to stumble. This vivid, hyperbolic imagery underscores God's deep concern and fierce protection for His "little ones," indicating that a catastrophic, irreversible fate would be preferable to incurring the divine judgment for such a spiritual offense.
Context
Literary Context
This verse is situated within a broader discourse by Jesus on true greatness and the nature of discipleship, immediately following the disciples' argument about who among them was the greatest (Mark 9:33-34). Jesus counters their worldly ambition by presenting a child as an example of humility and receptivity to God's kingdom (Mark 9:35-37). The warning in Mark 9:42 serves as a stark contrast to seeking personal prominence, highlighting the severe consequences of misusing influence or position to harm another's spiritual walk, rather than nurturing it. It flows into further teachings on the radical necessity of avoiding sin and self-sacrifice for the sake of the kingdom (Mark 9:43-50).
Historical & Cultural Context
The imagery of a "millstone" (Greek: mylikos lithos) refers to the upper, heavier stone of a donkey-powered mill, which could weigh hundreds of pounds. Such a stone was used for grinding large quantities of grain. While drowning with a heavy weight was not a standard Jewish form of execution, it was a known, albeit extreme, punishment in other ancient cultures (e.g., Roman). The act of being "cast into the sea" signified a complete, irreversible, and dishonorable end, often worse than a public execution, as it denied a proper burial and represented utter destruction. The sea itself, in Jewish thought, could symbolize chaos, danger, and a place of judgment.
Key Themes
This verse contributes significantly to several key themes within Mark's Gospel and broader biblical theology. Firstly, it highlights Jesus' profound Protection of the Vulnerable, demonstrating His deep concern for the spiritual well-being of those who are weak, young, new, or easily influenced in their faith. God places immense value on every individual believer, especially the "least" among them. Secondly, it underscores the Severity of Spiritual Harm, portraying the act of causing someone to "offend" (Greek: skandalizo) as a profoundly serious offense against God Himself. This act involves leading another into sin, apostasy, or spiritual discouragement. Lastly, the hyperbolic punishment illustrates the theme of Divine Justice, revealing God's extreme displeasure and the dire consequences for those who would intentionally or carelessly cause spiritual harm to His children. This warning serves as a powerful call to responsible discipleship, emphasizing the communal impact of individual actions within the body of Christ.
Exposition and Analysis
Key Word Analysis
This word means "to entrap, i.e. trip up (figuratively, stumble (transitively) or entice to sin, apostasy or displeasure)." In this context, it refers to actively causing another person to fall into sin, lose faith, or be led astray from the path of righteousness. It implies placing a "stumbling block" in someone's spiritual journey.
This term denotes someone "small (in size, quantity, number or (figuratively) dignity)." While it certainly includes literal children, in this passage, it extends to humble, unassuming believers, new converts, or those who are weak or vulnerable in their faith, who might be easily led astray or discouraged by the actions or words of others.
This compound term combines mylikós ("belonging to a mill") and líthos ("a stone"). It refers specifically to the large, heavy upper stone of a grain mill, often turned by a donkey. Its immense weight ensures that anything tied to it and cast into the sea would sink irrevocably, signifying a complete and inescapable destruction.
Verse Breakdown
"And whosoever shall offend one of these little ones that believe in me,"
This clause identifies the target of the warning: anyone who causes a spiritual "stumbling block" for a humble, vulnerable believer. The phrase "that believe in me" is crucial, emphasizing that the offense is against those who have placed their faith in Christ, making the act a direct affront to Jesus Himself and His kingdom.
"it is better for him that a millstone were hanged about his neck,"
This is a hyperbolic statement, emphasizing the extreme gravity of the offense. The image of a massive millstone tied to a person's neck signifies an inescapable and crushing fate, a burden that guarantees immediate and irreversible sinking. It suggests that such a physical, utterly destructive end would be preferable to facing the spiritual consequences of causing a "little one" to stumble.
"and he were cast into the sea."
This final phrase completes the imagery of total annihilation and dishonor. Being cast into the sea, particularly with a millstone, implies an unrecoverable and ignominious death, a fate worse than any earthly punishment, signifying complete spiritual ruin and divine judgment without hope of return or remembrance.
Literary Devices
Jesus employs several powerful literary devices in this verse to convey the immense seriousness of His warning. The primary device is Hyperbole, where an extreme exaggeration (a millstone around the neck, being cast into the sea) is used to emphasize the gravity of the offense. This is not meant to be a literal prescription for punishment, but rather to impress upon the hearers the profound displeasure God has for those who cause spiritual harm. The imagery also functions as Symbolism, with the millstone and the sea serving as potent symbols of utter destruction, irreversible judgment, and a fate so dire that it is presented as preferable to the alternative of incurring God's wrath for leading a believer astray. Furthermore, there is a strong element of Contrast between the disciples' recent argument about who is "greatest" and Jesus' immediate, severe warning about harming the "little ones," highlighting the inverted values of the Kingdom of God where humility and care for the vulnerable are paramount.
Theological and Thematic Connections
This stark warning from Jesus profoundly reveals the immense value God places on every individual believer, especially those who are vulnerable or new in their faith. It underscores the sanctity of a person's spiritual journey and the severe accountability for anyone who would intentionally or carelessly impede or corrupt it. The passage highlights a core theological truth: God is fiercely protective of His flock, and to cause one of His "little ones" to stumble is to directly offend Him. This teaching calls all believers to a heightened sense of responsibility for their influence, recognizing that actions and words can have eternal consequences for others. It emphasizes the communal nature of faith, where the spiritual well-being of each member is intrinsically linked to the actions of the whole.
Reflection and Application
Jesus' warning in Mark 9:42 serves as a powerful and sobering call to self-examination for every believer, particularly those in positions of leadership or influence. We are challenged to deeply consider the potential impact of our words, actions, and attitudes on the spiritual walk of others. This means being acutely aware of how our example might inadvertently lead someone, especially a new or struggling believer, into doubt, discouragement, or even sin. Instead of being stumbling blocks, we are called to be spiritual builders, actively nurturing and protecting the faith of those around us. This involves exercising empathy, patience, and humility, prioritizing the spiritual well-being of others over our own preferences, pride, or convenience. Our mission is to encourage, mentor, and exemplify godly living, helping others grow in their faith rather than causing them to fall.
Questions for Reflection
FAQ
Who are the "little ones" Jesus refers to in this verse?
The "little ones" (Greek: mikroi) in this context refer not only to literal children, but more broadly to humble, unassuming believers, new converts, or those who are weak or vulnerable in their faith. It encompasses anyone who might be easily led astray, discouraged, or caused to stumble in their spiritual walk with Christ, regardless of their age or physical stature. Jesus uses this term to highlight His special care for those who are often overlooked or considered insignificant by the world.
What does "offend" mean in this context, and why is it so serious?
The Greek word translated "offend" is skandalízō, from which we get our English word "scandal." It literally means to put a stumbling block or trap in someone's way, causing them to trip or fall. In a spiritual sense, it refers to leading someone into sin, causing them to lose faith, or leading them astray from Christ. It is so serious because it directly undermines a person's relationship with God, potentially leading to their spiritual ruin. Jesus views such an act as a grave offense against Himself and His Kingdom, as it harms those for whom He died and whom He deeply cherishes.
Is the "millstone" punishment meant to be taken literally?
No, the "millstone" punishment is an example of hyperbole, an extreme exaggeration used by Jesus to emphasize the profound severity of the offense. It is not a literal command for punishment, but rather a vivid metaphor to illustrate that causing a believer to stumble is an act so heinous that a complete, irreversible, and dishonorable physical destruction (like being drowned with a heavy millstone) would be preferable to facing the spiritual consequences and divine judgment for such an action. It underscores the immeasurable value Jesus places on the faith of His "little ones" and the dire consequences for those who would harm it.
Christ-Centered Fulfillment
Jesus' severe warning in Mark 9:42 finds its ultimate fulfillment and counterpoint in His own person and work as the Christ. While He warns against causing others to stumble, Jesus Himself came not to be a stumbling block, but to remove them. He is the Good Shepherd who actively protects His "little ones," laying down His life for the sheep to ensure their ultimate salvation and perseverance (John 10:11). Through His perfect life, atoning death, and glorious resurrection, Jesus has removed the ultimate stumbling block of sin and death, offering a path to eternal life for all who believe (John 1:29). He promised that none of His sheep would be snatched from His hand or the Father's hand (John 10:28-29). Therefore, this warning highlights the preciousness of those for whom Christ died and whom He continually intercedes for (Hebrews 7:25), ensuring that His true followers will not ultimately stumble to their ruin, but will be kept by His power through faith (1 Peter 1:5).