There are two biblical components to a true conversion to the Gospel of Jesus Christ; repentance and faith. Today, we examine the biblical doctrine of faith.
What is faith? It is a commitment to, a dependence upon, a trust in and an honoring of an object. In effect, every individual who has lived, is living, and will live has been, is and will be an individual of faith. The all-important question is “faith in what or who?”
In the Old Testament, there are three words for faith.
(a) אמן (‘mn), “trust” or “reliability.”
- אֱמוּנָה (Emunah), “trust” or “reliability.” In contexts related to human relationships, this term “often refers to those who have the capacity to remain stable (i.e., faithful) amid the unsettling circumstances of life, realizing God’s truth has established them” (Wilson, 183). For example, the term is used of Moses’ hands as Aaron and Hur supported him on the hill at Rephidim (Exod. 17:12). Thus, his hands were firm, steady, and reliable.
- אֱמֶת (emeth), “faithfulness” or “truth.” Some scholars gloss over this term as “loyalty” when it regards covenantal relationship and defines it as demonstrated loyalty, or “faithfulness in action.” The term frequently appears alongside the Hebrew term for “loving-kindness” (חֶ֫סֶד, chesed) in describing Israel’s God (e.g., Gen. 32:10; Neh. 9:17; Ps. 25:10; 86:15; 98:3).
In the New Testament, there is only one word for faith, or to believe.
- Πίστις (pistis). Faith.
- Πιστεύω (pisteuo). Believe.
In the Synoptic Gospels, the language of faith relates to trust in God and in Jesus (Mark 4:40; 11:22–24; Luke 8:25; Matt 21:21–22), with some verses expressing concern for faith’s relationship to divine judgment (Luke 18:8). Jesus’ miracles are of greatest interest in regard to the subject of faith.
The Gospel of John emphasizes the act of believing, as evidenced by the pervasiveness of the term “believing” (πιστεύω, pisteuō) and the absence of the noun “faith” (πίστις, pistis). John has a Christ-centered motif, in which trust in God demonstrates itself in belief in Jesus. This is evident in John 6:29: “This is the work of God, that you may believe in him whom he has sent” (John 12:44; 14:1).
The Apostle Paul’s letters contain the vast majority of the occurrences of the term “faith” (πίστις, pistis) in the New Testament. The term appears over 60 times in Romans and Galatians alone. He uses various senses of the term in his writings and shows both continuity and contrast to the Jewish sense of the term in his time.
“The phrase “justification by faith,” which figures prominently in Romans and Galatians, is particularly distinctive of Protestant Christianity (e.g., Rom 3:26, 28; 4:5; 5:1; Gal 2:16; 3:11, 24). In popular understanding, this phrase has been understood to mean salvation by acceptance of Jesus’ self-sacrifice for human sin, without personal merit. While there are a few places where Paul makes clear that God’s gifts of grace and salvation are freely given (Rom 4:4–5; Eph 2:8–9), it is necessary to understand the meaning of justification by faith in the first-century Jewish context of Paul’s ministry,” explains the Lexham Bible Dictionary.
The word “faith” (πίστις, pistis) also holds a strong cognitive connotation for Paul, where faith is something you hold with your mind, along with your emotions and will. True saving faith involves knowledge of the Gospel, agreement with the Gospel, and personal trust in the person and work of the Gospel; Jesus Christ (Romans 10:14-17).
The Epistle to the Hebrews emphasizes the theme of faith. The Greek terms for faith (πίστις, pistis) and to believe (πιστεύω, pisteuō) occur more than 30 times in the text, with the majority of occurrences in Heb 11. Beginning with the statement “Now faith (πίστις, pistis) is the assurance of things hoped for, the conviction of things not seen” (Heb 11:1).
Hebrews commends biblical people who trusted God to passionately pursue Him despite obstacles (Heb 11:6). The letter predominantly focuses on faith that trusts in God’s promises of restoration and reward (Heb 6:1; 13:7).
The Epistle of James speaks on the subject of faith in a way that is distinct from the author of Hebrews and Paul’s teachings. Suggesting the sense of covenant faithfulness, James calls believers to practice faith that can hold up under pressure (James 1:3) and that it does not hesitate or doubt (James 1:6). In James 2:14–26, James shifts his discussion to focus on faith and its relationship with good works.
“James’ use of the word “works” in relationship to faith suggests a meaning of “deed,” where deeds are the natural expressions of true faith. With this understanding, James’ teachings are not in opposition to Paul’s teachings regarding Torah-regulations. Rather, their teachings seem to be in alignment,” states the Lexham Bible Dictionary.
Finally, Jesus taught something similar in Matt. 7:21 when He says, “Not everyone who says to me, ‘Lord, Lord’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven.” Jesus said that some might even prophesy, cast out demons, and perform powerful deeds, but obedience to Him and His Father is the true test, or measure, of faith (Matt 7:22–27).
More to come. Have a blessed day in the Lord.
Soli deo Gloria!
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