What does it mean to stand fast in the faith (1 Corinthians 16:13)?

After these details the apostle gives a few pithy words of exhortation: "Watch, stand in the faith, play the man, be strong.* Let all your doings be in love." (Vers. 13, 14.) They are words eminently suited to the state of things at Corinth, besides being wholesome for all saints in all times and places. Carelessness had marked them as a company, and therefore were they now called to vigilance. They had allowed speculations to work even on foundation truths of revelation, and so they needed to cleave firmly to the deposit of faith. They had been walking after the manner of man (κατὰ ἄνθρωπον), and had shrunk from reproach and suffering, feebly dreading the world's opinions; they are urged, therefore, to quit themselves in a manly way (ἀνδρίζεσθε), and to be strong. They had need also, and above all, that whatever they did might be done lovingly. It is the final application of that which 1 Cor. 13 had opened out — the blessed energy of the divine nature, which lives and delights in the good of others; and it is the fitting preface to his next topic.

Verse 13. "Watch ye," etc. Other helpers might be wanting, but the Lord is ever with His people. To themselves, therefore, they must look as in His sight, and learn in His strength to bear worthily the name by which they are called. The fourfold admonition contained in this verse addresses itself to those points in the character of the Corinthian saints which have already been reviewed. He had chidden them for desiring to reign here below as kings, and had shown them, by their own example, how such unseasonable ease tends only to dishonour. Let them no longer luxuriate in truth, but use it as a girdle to sustain them on their watch. 2. They had moved away, to a certain extent, from the hope of the gospel, and the very foundation of their faith had been shaken, through listening to the fallacies of those among them who denied the resurrection of the dead. Let them cease from vain disputings, and abide in that which they had heard from the beginning. Let the words of God give rest to their minds as well as hearts. "The faith" is here, as often elsewhere, expressive rather of the doctrine held, than of the quality which leads men to embrace it. The apostle's parting boast was, that he had "kept the faith;" and he would have his children emulate his zeal, that they might also share his crown.9 They had shown but little spiritual manliness when they allowed themselves to be so outwitted by their adversary, and pushed down from their proper excellency as partakers of Christ, as to be again "carnal" in their ways. It was unmanly to yield to the enemy the ground they were anointed to defend. It was unmanly to consult their present ease, and be contending eagerly for earthly gain, instead of walking in the path the Master trod. It was unmanly also, with such manifold endowments as they had received, to make so puerile a use of them. Let them be babes indeed in malice, but in fortitude and wisdom be as men. They had once seemed strong, when he who had begotten them was weak; but illusions were now yielding to the force of truth.1 There would be left in them but little strength, when they viewed themselves attentively in the mirror of his words. This he knew, and seeks therefore to reassure them by a fit word of encouragement. Let them find strength where he had found it — not in their own profession of the faith, but in the grace which is in Christ Jesus. Self-confidence had proved their feebleness; in returning and resting in the Lord, they should find a renewing of their strength.

We may notice also the order of this exhortation, and the natural succession of its parts. Only they who watch will stand fast in the faith; it is the steadfast and confirmed believer who alone can "play the man" for Christ; and, finally, it is the growing and right-hearted saint who gathers strength with knowledge, and becomes emboldened to do valiantly for truth, being strengthened with all might to suffer joyfully according to the glorious power of God.2

(Vv. 13, 14). The Corinthian saints were not to be dependent upon the servants of the Lord. Hence, whether the servants come, or refrain from coming, the Corinthian saints are exhorted, first, to be vigilant. An ever active adversary demands constant vigilance. Secondly, they are to stand fast in the faith. The inroads of false teaching can only be met by standing fast in the whole circle of truth. Thirdly, to watch against the adversary and stand fast in the faith demands that they quit themselves like men. Alas, many at Corinth had been acting in a carnal way, proving that spiritually they were but babes when they should have been full-grown. Fourthly, quitting themselves like men would demand that they be strong, and this means, as the Apostle says in another epistle, that they are to “be strong in the grace that is in Christ Jesus” (2 Timothy 2:1). Fifthly, spiritual strength expresses itself in love; the Apostle therefore adds, “Let all things ye do be done in love” (N.Tn.). Alas, how many things may be done in connection with the assembly of God which may be perfectly right, and yet with a motive that is entirely wrong because love is lacking.

In the case of these saints at Corinth, they had been largely marked by carelessness instead of watchfulness; instead of standing fast in the faith, some were speculating about it and even denying such a fundamental truth as the resurrection; instead of quitting themselves like men, they had fallen into the ways of the world; feebleness had marked them rather than strength and selfishness instead of love. Good for us all to take these exhortations to heart.

The condition at Corinth required each exhortation of verse 13, and who today is not in such need also? "Watch ye": for laxity and love of ease finds us too frequently unprepared to meet the subtle attacks of the enemy. "Stand fast in the faith": for that firmness of decision to stand upon the clear principles of the truth of God, may all too easily give place to compromise and retreat. "Quit you like men": for man was originally made in the image of God, and therefore put in the place of representing God in a hostile world: let us not lightly esteem such dignity and honor. "Be strong": for whatever our natural weakness, strength is certainly available in Christ, and it is the only strength that can overcome the pride, fleshliness, and Satanic deception that was raising its ugly head at Corinth, and is no less active today.

The main idea in both these passages is that of stability. We are to be stedfast or firm, and unmoveable, and if this is to be we must stand fast in the faith. There can be no stability of Christian character unless our faith strikes its roots down deeply into the faith, and for this we must be well instructed in what the faith is: "nourished up in the words of faith and of good doctrine," as the apostle says to Timothy. If we are to attain to this we must be diligent in our reading of the Word of God, and give it its proper place of authority in our souls. To approach it with any degree of confidence in our own intellectual abilities is fatal. We shall then begin to read our own thoughts into it rather than extracting God's thoughts from it, or we shall feel inclined to fall out with it and dispute its instructions as the Cornithians did. There seems to be almost a touch of sarcasm in the apostle's words, when he wrote, "What? came the Word of God out from you? or came it to you only? If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write to you are the commandments of the Lord" (1 Cor. 14:36 and 37). In truth the Word of God came to us only, never came out from us. Our place is to receive it humbly and implicitly, and the more spiritual we are the more fully we shall do so.

The occasion of the epistle is now given. "Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered to the saints." (v. 3.) Jude, as he tells us, had been earnestly desirous to minister to the edification of the saints; but the state of things was such to render this impossible, and he had rather to stir them up to put on their armour, to gird on their weapons, and to prepare for conflict. This gives a principle of immense and abiding importance. When Satan, through his emissaries, has found a foothold within, and is engaged in corrupting and undermining the foundations of the truth, it is idle to talk of edification; for God, at such a moment, calls to conflict, and it is by conflict alone that His work can then be done. Timid souls are ever disturbed at the least sign of controversy; they plead for peace and charity, and urge the danger to souls from warfare. But when the truth of Christianity is at stake, is it genuine love to souls that abandons the field to the adversaries? When Goliath dared the armies of Israel it was David who wrought most for the welfare of the people of God. When Peter denied, at Antioch, the truth of grace by refusing to eat with Gentile believers, it was Paul who withstood him to the face, that laboured most effectually for the blessing of the saints. If God calls to conflict, it is nothing but supreme selfishness that turns aside from the battle under the plea of desiring to shield the saints. (Compare Judges 6:16-17, 23.) When Nehemiah, for example, was engaged in building the walls of Jerusalem, the enemy was so active, that every one with one of his hands wrought in the work, and with the other hand held a weapon. For the builders, every one had his sword girded by his side, and so builded." Moreover, he adds, "he that sounded the trumpet was by me." And he commanded all classes of the people that in whatever place they should hear the sound of the trumpet they should resort thither. (Neh. 4:17-20.) If the trumpet sounded forth its summons to conflict, the building of the wall was to be suspended, and all were to face the foe in dependence upon God. And this is the lesson enforced by Jude. Now, he says in other words, is the time for conflict. He puts God's trumpet to his lips, and summons them to the battle, to rouse them, that they might watch, stand fast in the faith, quit themselves like men, be strong, and contend earnestly for the faith once delivered to the saints. "The faith," it need scarcely be observed, is the thing believed, the truth, and the conflict was to be waged to maintain it as it had been delivered to the saints. Any modifications, any developments of it, any adaptation to modern thought and feeling — all of which are, in fact, corruptions of the truth — were and are to be resisted. Delivered to us through the apostles, we are to contend for it in the very form in which it has been received.

He commends Timothy to them. They need not have any fear with regard to him. He did the work of the Lord as Paul himself did. No one was, therefore, to despise him, as, on account of his youth, evidently they might be tempted to, but set him forward in peace, that he might go to the apostle who was waiting for him, — an additional proof of his own esteem for him who fulfilled his name as one who honored God. Next, as to Apollos, we see that the use of his name which had been made in Corinth had in no wise lessened the apostle's confidence in him. He had begged him much to go to them with the brethren. On the other hand, it was not in the mind of Apollos to go then, but he would come when he had opportunity. The motives we can only conjecture, although it is quite possible to do this on account of Apollos' former work amongst them and the parties which existed. We see that he had his own course also, independent of the apostle, who does not in the least exhort him with apostolic authority, but leaves him in freedom to his own responsibility. He bids them all stand fast in the faith, quit themselves like men, be strong; but this strength was to be manifested in loving service. Such was that, no doubt, of the household of Stephanas, which, as the first fruits of Achaia, had taken the lead too in a devotedness of this kind. The saints were to recognize those who ministered to them, and to be subject in love, not only to these, but to every one who could show himself a helper in the work and a true laborer. Stephanas himself, with Fortunatus and Achaicus had come to him, supplying what he says had been lacking upon their part. This does not refer to more than spiritual refreshment, as we see from 2 Cor. 11:10.

The Apostle John could say: "I have no greater joy than to hear that my children walk in truth." (3 John 4). The Apostle Paul is of the same mind, as he tells us of his longing desire, "whether coming and seeing you, whether being absent, I am hearing the things concerning you, that you are standing-firm in one spirit, with one soul together contending with (or, for) the faith of the Gospel." The English word "stand" is used to translate at least seven different Greek words, each with its own shade of meaning: and in this case, "standing-firm" is an effort to bring out the special force of this particular Greek word. It is said to have the meaning of standing firm, or standing fast, and not giving ground. It is a favourite word of Paul, and has something of a military tone in it: a regiment of soldiers standing firm, and refusing to retreat. In John's Gospel it is used twice: first of our Lord, in 1:26: "There standeth One among you, whom ye know not." What an example of standing firm do we see as we trace the footsteps of our Lord and Saviour through this world. "In scorn, neglect, reviling, Thy patient grace stood fast; Man's malice unavailing To move Thy heart to haste." The second time is in 8:44: where our Lord says to the Jewish leaders: "Ye are of your father the devil, … he stood not in the truth." What a contrast! May God help us to follow our Lord, and "stand fast." An old brother once said to me: "All giving up is of the devil." That is what this verse in John tells us. In 1 Cor. 16:13, we are called to "stand fast in the faith;" In Gal. 5:1, to "stand fast … in the liberty"; In Phil. 4:1, and 1 Thess. 3:8, to "stand fast in the Lord." In 2 Thess. 2:15, we are to "stand fast, and hold the traditions which ye have been taught." We meet the word also in Mark 3:31 & 11:25, and Rev. 12:4: not elsewhere in the New Testament.

In the following cases in the New Testament we are to stand fast: 'In the faith.' 1 Cor. 16:13. 'In the liberty!' Gal. 5:1. 'In one spirit.' Phil. 1:27. 'In the Lord.' (2) Phil. 4:1 & 1 Thess. 3:8. 'In the instructions of Paul.' 2 Thess. 2:15. (New Trans.) 'To his own Master the servant stands fast or falls.' Rom. 14:4.

We must not think, however, that this abiding is a sleepy affair. Very real indeed are the peace, and the rest, and the joy, that those know who abide in the faith grounded and firm. Nevertheless wakefulness and watchfulness must mark them. To become formal and lifeless is fatal, even though a name to live remains (see Rev. 3:1). The fact is, the lethal current of unreality rushes against the truth with rising force, gathering fresh energy and increased intensity from every check this mysterious working receives; this “mystery of lawlessness” which seeks to sap the foundations of the “mystery of the faith,” as God has told us. Therefore those who have truly received Christ Jesus the Lord need to be exhorted now, as others did at the beginning: “Walk ye in Him, rooted and built up in Him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving” (Col. 2:7). And again: “Watch ye, stand fast in the faith, quit you like men, be strong!” (1 Cor. 16:13).