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“The just shall live by faith”— A Study of the Relationship of Faith to Salvation in its Justifying, Sanctifying, and Glorifying Fulness, part 14
The peitho word group[i]
supplies further light on the nature of Christian faith.[ii] The verb means “to come to believe the
certainty of something on the basis of being convinced—‘to be certain, to be
sure, to be convinced,’” or “to believe in something or someone to the extent
of placing reliance or trust in or on—‘to rely on, to trust in, to depend on,
to have (complete) confidence in, confidence, trust.’”[iii] Coming to saving faith, to believing, is to be persuaded[iv] of the truth about Christ and the gospel, and
consequently, turning from all false confidences,[v]
to trust or place one’s confidence[vi] in Him alone.
Related words signify persuasive,
convincing,[vii]
persuasion,[viii]
and confidence or trust.[ix] Paul, as a pattern true for every
Christian, testified: “I know whom
I have believed, and am persuaded that he is able to keep that which I have
committed unto him against that day.”[x] The saving faith of the Old Testament
saints, set forth as a paradigm for those in the dispensation of grace,
possessed, in addition to knowledge, persuasion of the truth concerning Christ
and the promises about Him as a constituent element, which resulted in an
embrace of the promises and He who was offered in them.[xi] Persuasion, confidence, trust, and
assurance that Christ will indeed save those who come to Him are elements of
saving faith.[xii] Since “[t]o be convinced and to believe
is finally to obey,”[xiii] peitho
consequently passes over from confidence and trust to obedience.[xiv] The idea obey is clearly present in the word group.[xv] The people of God are those who
believingly trust and consequently obey[xvi]—thus,
the verb disbelieve or disobey[xvii] is never used of them, nor are its related noun[xviii]
or adjective.[xix] Saving faith is an entrusting of
oneself to Christ which results in obedience.
supplies further light on the nature of Christian faith.[ii] The verb means “to come to believe the
certainty of something on the basis of being convinced—‘to be certain, to be
sure, to be convinced,’” or “to believe in something or someone to the extent
of placing reliance or trust in or on—‘to rely on, to trust in, to depend on,
to have (complete) confidence in, confidence, trust.’”[iii] Coming to saving faith, to believing, is to be persuaded[iv] of the truth about Christ and the gospel, and
consequently, turning from all false confidences,[v]
to trust or place one’s confidence[vi] in Him alone.
Related words signify persuasive,
convincing,[vii]
persuasion,[viii]
and confidence or trust.[ix] Paul, as a pattern true for every
Christian, testified: “I know whom
I have believed, and am persuaded that he is able to keep that which I have
committed unto him against that day.”[x] The saving faith of the Old Testament
saints, set forth as a paradigm for those in the dispensation of grace,
possessed, in addition to knowledge, persuasion of the truth concerning Christ
and the promises about Him as a constituent element, which resulted in an
embrace of the promises and He who was offered in them.[xi] Persuasion, confidence, trust, and
assurance that Christ will indeed save those who come to Him are elements of
saving faith.[xii] Since “[t]o be convinced and to believe
is finally to obey,”[xiii] peitho
consequently passes over from confidence and trust to obedience.[xiv] The idea obey is clearly present in the word group.[xv] The people of God are those who
believingly trust and consequently obey[xvi]—thus,
the verb disbelieve or disobey[xvii] is never used of them, nor are its related noun[xviii]
or adjective.[xix] Saving faith is an entrusting of
oneself to Christ which results in obedience.
[i]
pei÷qw, Matthew 27:20, 43; 28:14; Mark 10:24; Luke 11:22;
16:31; 18:9; 20:6; Acts 5:36–37, 40; 12:20; 13:43; 14:19; 17:4; 18:4; 19:8, 26;
21:14; 23:21; 26:26, 28; 27:11; 28:23–24; Romans 2:8, 19; 8:38; 14:14; 15:14; 2
Corinthians 1:9; 2:3; 5:11; 10:7; Galatians 1:10; 3:1; 5:7, 10; Philippians
1:6, 14, 25; 2:24; 3:3–4; 2 Thessalonians 3:4; 2 Timothy 1:5, 12; Philemon
1:21; Hebrews 2:13; 6:9; 11:13; 13:17–18; James 3:3; 1 John 3:19 (the only use
in the Johannine corpus; John 3:36
is the only other use in the entire word group); pepoi÷qhsiß, 2 Corinthians 1:15; 3:4; 8:22; 10:2;
Ephesians 3:12; Philippians 3:4; peiqo/ß, 1 Corinthians 2:4; peismonh/, Galatians 5:8; peiqarce÷w,
Acts 5:29, 32; 27:21; Titus 3:1; aÓpeiqh/ß, Luke 1:17; Acts 26:19; Romans 1:30; 2 Timothy 3:2; Titus 1:16;
3:3; aÓpeiqe÷w, John 3:36; Acts 14:2; 17:5; 19:9; Romans
2:8; 10:21; 11:30–31; 15:31; Hebrews 3:18; 11:31; 1 Peter 2:7–8; 3:1, 20; 4:17;
aÓpei÷qeia, Romans 11:30, 32; Ephesians 2:2; 5:6;
Colossians 3:6; Hebrews 4:6, 11.
pei÷qw, Matthew 27:20, 43; 28:14; Mark 10:24; Luke 11:22;
16:31; 18:9; 20:6; Acts 5:36–37, 40; 12:20; 13:43; 14:19; 17:4; 18:4; 19:8, 26;
21:14; 23:21; 26:26, 28; 27:11; 28:23–24; Romans 2:8, 19; 8:38; 14:14; 15:14; 2
Corinthians 1:9; 2:3; 5:11; 10:7; Galatians 1:10; 3:1; 5:7, 10; Philippians
1:6, 14, 25; 2:24; 3:3–4; 2 Thessalonians 3:4; 2 Timothy 1:5, 12; Philemon
1:21; Hebrews 2:13; 6:9; 11:13; 13:17–18; James 3:3; 1 John 3:19 (the only use
in the Johannine corpus; John 3:36
is the only other use in the entire word group); pepoi÷qhsiß, 2 Corinthians 1:15; 3:4; 8:22; 10:2;
Ephesians 3:12; Philippians 3:4; peiqo/ß, 1 Corinthians 2:4; peismonh/, Galatians 5:8; peiqarce÷w,
Acts 5:29, 32; 27:21; Titus 3:1; aÓpeiqh/ß, Luke 1:17; Acts 26:19; Romans 1:30; 2 Timothy 3:2; Titus 1:16;
3:3; aÓpeiqe÷w, John 3:36; Acts 14:2; 17:5; 19:9; Romans
2:8; 10:21; 11:30–31; 15:31; Hebrews 3:18; 11:31; 1 Peter 2:7–8; 3:1, 20; 4:17;
aÓpei÷qeia, Romans 11:30, 32; Ephesians 2:2; 5:6;
Colossians 3:6; Hebrews 4:6, 11.
[ii]
“pei÷qw . . .
[is] allied with pistis, fides,
foedus, etc.” (Thayer, Greek Lexicon, on pei÷qw). “Constructs in pist- derive from the dep. pei÷qomai” (pg. 175, Theological Dictionary of
the New Testament, vol.
6, Kittel). Note the parallelism
between pei÷qw
and pisteu/w in John 3:36 (oJ pisteu/wn . . . oJ
de« aÓpeiqw◊n).
“pei÷qw . . .
[is] allied with pistis, fides,
foedus, etc.” (Thayer, Greek Lexicon, on pei÷qw). “Constructs in pist- derive from the dep. pei÷qomai” (pg. 175, Theological Dictionary of
the New Testament, vol.
6, Kittel). Note the parallelism
between pei÷qw
and pisteu/w in John 3:36 (oJ pisteu/wn . . . oJ
de« aÓpeiqw◊n).
[iv]
Acts 17:4
(aorist passive); 28:24 (imperfect passive); cf. Luke 16:31; Acts 18:4; 19:8,
26; 26:28; 28:23; 2 Corinthians 5:11; Galatians 1:10. Paul persuaded men to turn from their sins and entrust
themselves to Christ, and then continue in the grace of God (Acts 13:43).
Acts 17:4
(aorist passive); 28:24 (imperfect passive); cf. Luke 16:31; Acts 18:4; 19:8,
26; 26:28; 28:23; 2 Corinthians 5:11; Galatians 1:10. Paul persuaded men to turn from their sins and entrust
themselves to Christ, and then continue in the grace of God (Acts 13:43).
[v]
E. g.,
riches, Mark 10:24, themselves, 2 Corinthians 1:9, their own righteousness,
Luke 18:9, or the flesh and religious ceremonies Philippians 3:3-4.
E. g.,
riches, Mark 10:24, themselves, 2 Corinthians 1:9, their own righteousness,
Luke 18:9, or the flesh and religious ceremonies Philippians 3:3-4.
[vi]
2
Corinthians 1:9; Philippians 2:24; 3:3-4; Hebrews 2:13 (Christ as the Son of
Man, identified and in union with his human brethren, perfectly trusted in God,
as do they, Psalm 18:2, albeit imperfectly; also Matthew 27:43 & Psalm 22:8); 13:8. See also Luke 11:22.
2
Corinthians 1:9; Philippians 2:24; 3:3-4; Hebrews 2:13 (Christ as the Son of
Man, identified and in union with his human brethren, perfectly trusted in God,
as do they, Psalm 18:2, albeit imperfectly; also Matthew 27:43 & Psalm 22:8); 13:8. See also Luke 11:22.
[vii]
peiqo/ß, “pertaining to being able
to persuade or convince—‘persuasive, convincing.’” (Louw-Nida).
peiqo/ß, “pertaining to being able
to persuade or convince—‘persuasive, convincing.’” (Louw-Nida).
[viii]
peismonh/, “the means by which someone is caused to
believe—‘that which persuades, the means of convincing’ . . . [or] the actual
process of persuasion” (Louw-Nida), that is, “peismonh/ . . . like the English ‘persuasion,’ may be either active
or passive; ‘the act of persuading’ . . . or ‘the state of one persuaded’” (St.
Paul’s Epistle to the Galatians, J. B. Lightfoot on Galatians 5:8).
peismonh/, “the means by which someone is caused to
believe—‘that which persuades, the means of convincing’ . . . [or] the actual
process of persuasion” (Louw-Nida), that is, “peismonh/ . . . like the English ‘persuasion,’ may be either active
or passive; ‘the act of persuading’ . . . or ‘the state of one persuaded’” (St.
Paul’s Epistle to the Galatians, J. B. Lightfoot on Galatians 5:8).
[ix]
pepoi÷qhsiß, “1. a state of certainty about something to the
extent of placing reliance on, trust, confidence.” (BDAG).
pepoi÷qhsiß, “1. a state of certainty about something to the
extent of placing reliance on, trust, confidence.” (BDAG).
[x]
2 Timothy
1:12, oi•da
ga»r wˆ— pepi÷steuka, kai« pe÷peismai o¢ti dunato/ß e˙sti thn paraqh/khn mou
fula¿xai ei˙ß e˙kei÷nhn thn hJme÷ran. Paul had entrusted himself to the Lord
Jesus, at which moment he came to be persuaded that Christ was able to keep him
from spiritual destruction, and his entrusting and persuasion continued to the
time of his statement.
2 Timothy
1:12, oi•da
ga»r wˆ— pepi÷steuka, kai« pe÷peismai o¢ti dunato/ß e˙sti thn paraqh/khn mou
fula¿xai ei˙ß e˙kei÷nhn thn hJme÷ran. Paul had entrusted himself to the Lord
Jesus, at which moment he came to be persuaded that Christ was able to keep him
from spiritual destruction, and his entrusting and persuasion continued to the
time of his statement.
[xi]
Hebrews
11:13, “These all died in faith, not having received
the promises, but having seen them afar off, and were persuaded of them, and embraced them,
and confessed that they were strangers and pilgrims on the earth.” Kata» pi÷stin aÓpe÷qanon
ou∞toi pa¿nteß, mh labo/nteß ta»ß e˙paggeli÷aß, aÓlla» po/rrwqen aujta»ß
i˙do/nteß, kai« peisqe÷nteß, kai« aÓspasa¿menoi, kai« oJmologh/santeß o¢ti
xe÷noi kai« parepi÷dhmoi÷ ei˙sin e˙pi« thvß ghvß. Their faith included
knowledge of the promises (“having seem them afar off,”), persuasion, and a
trusting embrace of the promises, which resulted in confession.
Hebrews
11:13, “These all died in faith, not having received
the promises, but having seen them afar off, and were persuaded of them, and embraced them,
and confessed that they were strangers and pilgrims on the earth.” Kata» pi÷stin aÓpe÷qanon
ou∞toi pa¿nteß, mh labo/nteß ta»ß e˙paggeli÷aß, aÓlla» po/rrwqen aujta»ß
i˙do/nteß, kai« peisqe÷nteß, kai« aÓspasa¿menoi, kai« oJmologh/santeß o¢ti
xe÷noi kai« parepi÷dhmoi÷ ei˙sin e˙pi« thvß ghvß. Their faith included
knowledge of the promises (“having seem them afar off,”), persuasion, and a
trusting embrace of the promises, which resulted in confession.
[xii]
The ideas
of persuasion and confident assurance are found in the New Testament in many
texts where the specific act of justifying faith is not under
consideration. For persuasion,
consider Matthew 27:20; 28:14; Luke 20:6; Acts 5:40 (aorist passive is rendered
“agreed”); 12:20 (the chamberlain persuaded, convinced, won over, cf. 2
Maccabees 4:45, h¡dh de« leleimme÷noß oJ Mene÷laoß e˙phggei÷lato crh/mata i˚kana»
tw◊ˆ Ptolemai÷wˆ Dorume÷nouß proß to pei√sai ton basile÷a, “But Menelaus, being now
convicted, promised Ptolemee the son of Dorymenes to give him much money, if he
would pacify the king toward him.”); 14:19; 21:14; 23:21 (being
persuaded results in yielding); 26:26; 27:11 (“believed”); Romans 8:38; 14:14;
15:14; 2 Timothy 1:5; Hebrews 6:9; 1 John 3:19. For confident assurance and trust, consider Romans 2:19;
8:38; 15:14; 2 Corinthians 2:3; 10:7; Galatians 5:10; Philippians 1:6, 14, 25,
2 Thessalonians 3:4; 2 Timothy 1:5; Philemon 21; 1 John 3:19.
The ideas
of persuasion and confident assurance are found in the New Testament in many
texts where the specific act of justifying faith is not under
consideration. For persuasion,
consider Matthew 27:20; 28:14; Luke 20:6; Acts 5:40 (aorist passive is rendered
“agreed”); 12:20 (the chamberlain persuaded, convinced, won over, cf. 2
Maccabees 4:45, h¡dh de« leleimme÷noß oJ Mene÷laoß e˙phggei÷lato crh/mata i˚kana»
tw◊ˆ Ptolemai÷wˆ Dorume÷nouß proß to pei√sai ton basile÷a, “But Menelaus, being now
convicted, promised Ptolemee the son of Dorymenes to give him much money, if he
would pacify the king toward him.”); 14:19; 21:14; 23:21 (being
persuaded results in yielding); 26:26; 27:11 (“believed”); Romans 8:38; 14:14;
15:14; 2 Timothy 1:5; Hebrews 6:9; 1 John 3:19. For confident assurance and trust, consider Romans 2:19;
8:38; 15:14; 2 Corinthians 2:3; 10:7; Galatians 5:10; Philippians 1:6, 14, 25,
2 Thessalonians 3:4; 2 Timothy 1:5; Philemon 21; 1 John 3:19.
It is one thing—and a truth—to say that saving
faith is inherently assured of the sufficiency of Christ and the truth of the
Divine promises in the Gospel. It
is another—and a falsehood—to say that saving faith involves within it the
assurance that one is personally converted. Assurance in this latter sense belongs to the well-being,
not the essence, of Christian faith.
faith is inherently assured of the sufficiency of Christ and the truth of the
Divine promises in the Gospel. It
is another—and a falsehood—to say that saving faith involves within it the
assurance that one is personally converted. Assurance in this latter sense belongs to the well-being,
not the essence, of Christian faith.
[xiii] πείθω, πείθομαι,
πειθός, πεισμονή, πεποίθησις, Theological Lexicon of the New Testament, vol. 3, Spicq & Earnest, pg. 67.
πειθός, πεισμονή, πεποίθησις, Theological Lexicon of the New Testament, vol. 3, Spicq & Earnest, pg. 67.
[xiv]
Acts
5:36-37; Romans 2:8 (note the pei÷qw/aÓpeiqe÷w contrast in the me÷n/de÷ clause); Galatians 3:1; 5:7; Hebrews 13:16; James
3:3.
Acts
5:36-37; Romans 2:8 (note the pei÷qw/aÓpeiqe÷w contrast in the me÷n/de÷ clause); Galatians 3:1; 5:7; Hebrews 13:16; James
3:3.
[xv]
As
evidenced, e. g., in the uses of peiqarce÷w,
Acts 5:29, 32; 27:21; Titus 3:1.
The “verb is ordinarily translated ‘obey,’ . . . [with] the peculiar
nuance of . . . voluntary consent” (Theological Lexicon, Spicq).
As
evidenced, e. g., in the uses of peiqarce÷w,
Acts 5:29, 32; 27:21; Titus 3:1.
The “verb is ordinarily translated ‘obey,’ . . . [with] the peculiar
nuance of . . . voluntary consent” (Theological Lexicon, Spicq).
[xvi] In none of its
55 uses in the New Testament are the people of God ever said to be people
devoid of pei÷qw. Galatians 3:1 & 5:7 would be the only texts that
might appear to indicate otherwise.
However, in these verses false teachers were seeking to lead the
Galatians to apostatize from the gospel, but in both verses “that ye should not
obey the truth” (thØv
aÓlhqei÷aˆ mh pei÷qesqai) is a purpose
clause, specifying, respectively, the purpose the false teachers had in their
bewitching (3:1) and the purpose of the false teachers in their hindering the
Galatians’ running well (5:7).
While many of the regenerate members of the church at Galatia had been
influenced by these false teachers, so that, no doubt, their understanding and
obedience were being shaken, neither in Galatians 3:1 nor 5:7 does Paul make
the affirmation that they had actually become people who were rejectors of the
truth or people who had now apostatized and become people of unbelief and
disobedience. He simply states the
purpose of the false teachers with the infinitive pei÷qesqai.
55 uses in the New Testament are the people of God ever said to be people
devoid of pei÷qw. Galatians 3:1 & 5:7 would be the only texts that
might appear to indicate otherwise.
However, in these verses false teachers were seeking to lead the
Galatians to apostatize from the gospel, but in both verses “that ye should not
obey the truth” (thØv
aÓlhqei÷aˆ mh pei÷qesqai) is a purpose
clause, specifying, respectively, the purpose the false teachers had in their
bewitching (3:1) and the purpose of the false teachers in their hindering the
Galatians’ running well (5:7).
While many of the regenerate members of the church at Galatia had been
influenced by these false teachers, so that, no doubt, their understanding and
obedience were being shaken, neither in Galatians 3:1 nor 5:7 does Paul make
the affirmation that they had actually become people who were rejectors of the
truth or people who had now apostatized and become people of unbelief and
disobedience. He simply states the
purpose of the false teachers with the infinitive pei÷qesqai.
[xvii]
aÓpeiqe÷w
is used for those who disbelieve in or disobey the Son instead of believing (pisteu/w) in Him and not being condemned (John 3:36), for
unbelieving and disobedient Jews (Acts 14:2; 17:5), for hardened people who do
not believe or obey the gospel (Acts 19:9), for the unregenerate who disobey
and disbelieve the truth (Romans 2:8), as unconverted Israel disbelieves and
disobeys (Romans 10:21; 15:31) and the Gentiles disbelieved and disobeyed
before their conversion, but did not do so after their salvation (Romans
11:30-31), and for those who disbelieve and disobey so that they do not enter
into spiritual rest but eternally perish (Hebrews 3:18; 11:31). Christ is precious to those who believe
(pisteu/w), but to the disbelieving and disobedient He is a
stone of stumbling (1 Peter 2:7-8; cf. John 3:36). A non-Christian husband is disobedient and disbelieving in
the Word (1 Peter 3:1), as the ungodly in Noah’s day who died in the flood were
disbelieving and disobedient (1 Peter 3:20). A terrible end will come upon the disbelieving and disobedient
(1 Peter 4:17)—the lake of fire.
aÓpeiqe÷w
is used for those who disbelieve in or disobey the Son instead of believing (pisteu/w) in Him and not being condemned (John 3:36), for
unbelieving and disobedient Jews (Acts 14:2; 17:5), for hardened people who do
not believe or obey the gospel (Acts 19:9), for the unregenerate who disobey
and disbelieve the truth (Romans 2:8), as unconverted Israel disbelieves and
disobeys (Romans 10:21; 15:31) and the Gentiles disbelieved and disobeyed
before their conversion, but did not do so after their salvation (Romans
11:30-31), and for those who disbelieve and disobey so that they do not enter
into spiritual rest but eternally perish (Hebrews 3:18; 11:31). Christ is precious to those who believe
(pisteu/w), but to the disbelieving and disobedient He is a
stone of stumbling (1 Peter 2:7-8; cf. John 3:36). A non-Christian husband is disobedient and disbelieving in
the Word (1 Peter 3:1), as the ungodly in Noah’s day who died in the flood were
disbelieving and disobedient (1 Peter 3:20). A terrible end will come upon the disbelieving and disobedient
(1 Peter 4:17)—the lake of fire.
[xviii]
aÓpei÷qeia; The
lost are in unbelief or disobedience (Romans 11:30, 32), for they are the sons
of disobedience and unbelief (Ephesians 2:2; 5:6; Colossians 3:6), and they
will fall because of their unbelief and disobedience (Hebrews 4:6, 11).
aÓpei÷qeia; The
lost are in unbelief or disobedience (Romans 11:30, 32), for they are the sons
of disobedience and unbelief (Ephesians 2:2; 5:6; Colossians 3:6), and they
will fall because of their unbelief and disobedience (Hebrews 4:6, 11).
[xix]
aÓpeiqh/ß; The
unsaved are the disobedient (Luke 1:17), disobeying both God (Titus 1:16; 3:3)
and their parents (Romans 1:30; 2 Timothy 3:2). Paul, in contrast, was not disobedient (Acts 26:19).
aÓpeiqh/ß; The
unsaved are the disobedient (Luke 1:17), disobeying both God (Titus 1:16; 3:3)
and their parents (Romans 1:30; 2 Timothy 3:2). Paul, in contrast, was not disobedient (Acts 26:19).
“The just shall live by faith”— A Study of the Relationship of Faith to Salvation in its Justifying, Sanctifying, and Glorifying Fulness, part 13
The Apostle Paul also
taught that a believer’s continuing faith played a role in his sanctification,
both as an instrument to enable specific ministry and as a conduit for receipt
of Divine grace and transformation in general. As in the Old Testament king David, despite trial and
affliction (Psalm 116:1-9), spoke for the Lord because he believed (Psalm
116:10), so Paul and other preachers speak and preach the truth and endure
persecution (2 Corinthians 4:8-12) because of their continuing faith in Christ
(2 Corinthians 4:13) arising out of their conversion. That is, Christian ministry, specifically bold preaching of
the gospel in the face of tremendous hostility and opposition, arises out of
the continuing faith and confidence of the believer in the risen Christ, his
Redeemer (2 Corinthians 4:14).
Paul also taught that God fills believers with all joy and peace as they
believe and by means of their faith (Romans 15:13); faith is the human response
through which God makes the believer holy, filling him with the holy attributes
of hope, peace, and joy. The
Apostle Paul taught that faith was the necessary foundation for boldness and
perseverance in gospel ministry and the means through which God transforms
believers into His image. Thus, as
the verb believe illuminates the
believer’s greater entrustment of himself to Christ in progressive
sanctification, so the noun faith
illuminates the role of faith in the spiritual life of the regenerate.[i] Faith prompts the believer to perform
specific spiritual ministries, such as speaking for Christ (2 Corinthians
4:13), for power from the Holy Spirit arises out of the “hearing of faith.”[ii] Faith prompts generous sharing of
physical goods with other believers (Philemon 5-7). Saving faith will always result in good works (James 2).[iii] Furthermore, faith is indeed essential
for spiritual life and growth, because whatever does not proceed out of,
whatever is not sourced in faith is sin (Romans 14:23).[iv] A strong faith will trust in God and
His promises despite human impossibilities, while a weak faith will stagger in
such situations (Romans 4:19-20).[v] The degree of weakness or strength of
faith leads the believer to its respective degree of proneness to wander and
susceptability to fall or to stedfastness and faithfulness (Romans 14). Patience is produced by faith that is
successfully tried and tested.[vi] It is not surprising, then, that by “taking[vii]
the shield of faith” and the “breastplate of faith and love,” the Christian can
“quench all the fiery darts of the wicked,” “stand,”[viii]
and “resist . . . the devil . . . steadfast in the faith”[ix]—faith
is key to resisting sin and Satan.
Indeed, God continually keeps, preserves, and guards His people through
faith, and so brings them to ultimate salvation.[x] Those with faith are the regenerate,
and all such people definitively overcame the world at the moment of their
conversion, are overcoming now, and will ultimately and finally overcome the
world and enter the eternal kingdom.[xi]
Faith in both its initial bestowal
and its increase in sanctification is not an autonomous product of man, but is
initially created and subsequently strengthened by the supernatural efficacy of
the Holy Spirit,[xii] although
not the Spirit alone, but also the Father and the Son, and therefore, the
entire Trinity, give believers both initial faith (2 Peter 1:1) and ever
greater measures of faith, love, and other spiritual graces (Ephesians
6:23). Through the efficacious
working of God, the believer’s faith is established, strengthened, and
confirmed, with the result that it abounds[xiii]
and “groweth exceedingly.”[xiv] God produces this increase of faith
through the Scripture, for faith, while ultimately resting on God, proximately
rests upon His revelation of Himself in the Word. While God produces faith, believers are responsible to “add
to their faith” virtue, knowledge, and other holy graces, which develop out of
the root of faith; believers are
to diligently and industriously pursue the means to obtain what they desire God
to bestow upon them,[xv]
and in this manner their faith, knowledge, godliness, charity, and other holy
graces will be in them all the more, increasing and abounding, with the result
that they bear spiritual fruit.[xvi] Sanctification takes place as one is
“nourished up in the words of faith and of good doctrine,” inspired words that
both produce faith and sound doctrine and which describe and delimit what such
faith and doctrine are.[xvii] Believers are to “stand fast in the
faith” (1 Corinthians 16:13), for Paul writes, “by faith ye stand” (2
Corinthians 1:24). Indeed,
believers “walk by faith, not by sight” (2 Corinthians 5:7),[xviii]
so the spiritual life of the Christian is a walk of faith, specifically, faith
in the Son of God (Galatians 2:20),[xix]
through whom believers are strengthened by the Spirit to employ their free,
gracious, and confident access by faith to the Father.[xx] Rather than Jewish ceremonial, faith
that works by and is being energized by love is what matters (Galatians 5:6).[xxi] The believer’s faith can grow in
quantity, resulting in his proper exercise of his spiritual giftedness and in
holy living (Romans 12:3-21), for the more faith the believer has, the more
spiritual joy and other holy graces he has, and the greater progress he makes
in holiness (Philippians 1:25).[xxii] An increase of faith will result in an
increase in good works, in the “work of faith.”[xxiii] Indeed, while all believers already
have Christ in them,[xxiv]
the Father grants that believers, as they are spiritually strengthened, have
Christ dwelling[xxv] in their
hearts by faith in an ever greater way, and as His special presence in them
increases, they are rooted and grounded in love for their brethren,
experientially know the love of Christ, and are filled with ever greater degrees
of the fulness of God.[xxvi]
taught that a believer’s continuing faith played a role in his sanctification,
both as an instrument to enable specific ministry and as a conduit for receipt
of Divine grace and transformation in general. As in the Old Testament king David, despite trial and
affliction (Psalm 116:1-9), spoke for the Lord because he believed (Psalm
116:10), so Paul and other preachers speak and preach the truth and endure
persecution (2 Corinthians 4:8-12) because of their continuing faith in Christ
(2 Corinthians 4:13) arising out of their conversion. That is, Christian ministry, specifically bold preaching of
the gospel in the face of tremendous hostility and opposition, arises out of
the continuing faith and confidence of the believer in the risen Christ, his
Redeemer (2 Corinthians 4:14).
Paul also taught that God fills believers with all joy and peace as they
believe and by means of their faith (Romans 15:13); faith is the human response
through which God makes the believer holy, filling him with the holy attributes
of hope, peace, and joy. The
Apostle Paul taught that faith was the necessary foundation for boldness and
perseverance in gospel ministry and the means through which God transforms
believers into His image. Thus, as
the verb believe illuminates the
believer’s greater entrustment of himself to Christ in progressive
sanctification, so the noun faith
illuminates the role of faith in the spiritual life of the regenerate.[i] Faith prompts the believer to perform
specific spiritual ministries, such as speaking for Christ (2 Corinthians
4:13), for power from the Holy Spirit arises out of the “hearing of faith.”[ii] Faith prompts generous sharing of
physical goods with other believers (Philemon 5-7). Saving faith will always result in good works (James 2).[iii] Furthermore, faith is indeed essential
for spiritual life and growth, because whatever does not proceed out of,
whatever is not sourced in faith is sin (Romans 14:23).[iv] A strong faith will trust in God and
His promises despite human impossibilities, while a weak faith will stagger in
such situations (Romans 4:19-20).[v] The degree of weakness or strength of
faith leads the believer to its respective degree of proneness to wander and
susceptability to fall or to stedfastness and faithfulness (Romans 14). Patience is produced by faith that is
successfully tried and tested.[vi] It is not surprising, then, that by “taking[vii]
the shield of faith” and the “breastplate of faith and love,” the Christian can
“quench all the fiery darts of the wicked,” “stand,”[viii]
and “resist . . . the devil . . . steadfast in the faith”[ix]—faith
is key to resisting sin and Satan.
Indeed, God continually keeps, preserves, and guards His people through
faith, and so brings them to ultimate salvation.[x] Those with faith are the regenerate,
and all such people definitively overcame the world at the moment of their
conversion, are overcoming now, and will ultimately and finally overcome the
world and enter the eternal kingdom.[xi]
Faith in both its initial bestowal
and its increase in sanctification is not an autonomous product of man, but is
initially created and subsequently strengthened by the supernatural efficacy of
the Holy Spirit,[xii] although
not the Spirit alone, but also the Father and the Son, and therefore, the
entire Trinity, give believers both initial faith (2 Peter 1:1) and ever
greater measures of faith, love, and other spiritual graces (Ephesians
6:23). Through the efficacious
working of God, the believer’s faith is established, strengthened, and
confirmed, with the result that it abounds[xiii]
and “groweth exceedingly.”[xiv] God produces this increase of faith
through the Scripture, for faith, while ultimately resting on God, proximately
rests upon His revelation of Himself in the Word. While God produces faith, believers are responsible to “add
to their faith” virtue, knowledge, and other holy graces, which develop out of
the root of faith; believers are
to diligently and industriously pursue the means to obtain what they desire God
to bestow upon them,[xv]
and in this manner their faith, knowledge, godliness, charity, and other holy
graces will be in them all the more, increasing and abounding, with the result
that they bear spiritual fruit.[xvi] Sanctification takes place as one is
“nourished up in the words of faith and of good doctrine,” inspired words that
both produce faith and sound doctrine and which describe and delimit what such
faith and doctrine are.[xvii] Believers are to “stand fast in the
faith” (1 Corinthians 16:13), for Paul writes, “by faith ye stand” (2
Corinthians 1:24). Indeed,
believers “walk by faith, not by sight” (2 Corinthians 5:7),[xviii]
so the spiritual life of the Christian is a walk of faith, specifically, faith
in the Son of God (Galatians 2:20),[xix]
through whom believers are strengthened by the Spirit to employ their free,
gracious, and confident access by faith to the Father.[xx] Rather than Jewish ceremonial, faith
that works by and is being energized by love is what matters (Galatians 5:6).[xxi] The believer’s faith can grow in
quantity, resulting in his proper exercise of his spiritual giftedness and in
holy living (Romans 12:3-21), for the more faith the believer has, the more
spiritual joy and other holy graces he has, and the greater progress he makes
in holiness (Philippians 1:25).[xxii] An increase of faith will result in an
increase in good works, in the “work of faith.”[xxiii] Indeed, while all believers already
have Christ in them,[xxiv]
the Father grants that believers, as they are spiritually strengthened, have
Christ dwelling[xxv] in their
hearts by faith in an ever greater way, and as His special presence in them
increases, they are rooted and grounded in love for their brethren,
experientially know the love of Christ, and are filled with ever greater degrees
of the fulness of God.[xxvi]
[i]
The first
part of this paragraph examines uses of pi÷steuw, and the
latter half uses of pi÷stiß;
similarity of content justifies bringing the two together.
The first
part of this paragraph examines uses of pi÷steuw, and the
latter half uses of pi÷stiß;
similarity of content justifies bringing the two together.
[ii]
Galatians
3:5, cf. 3:2. Spiritual gifts,
such as the first century sign gift of miracle working power mentioned in 3:5,
are a product which developed out of the continuing hearing of faith (e˙x aÓkohvß pi÷stewß). The
Spirit Himself was received at the moment of conversion and regeneration by the
hearing of faith, e˙x aÓkohvß pi÷stewß, 3:2,
and His gifts are bestowed in the same manner, 3:5.
Galatians
3:5, cf. 3:2. Spiritual gifts,
such as the first century sign gift of miracle working power mentioned in 3:5,
are a product which developed out of the continuing hearing of faith (e˙x aÓkohvß pi÷stewß). The
Spirit Himself was received at the moment of conversion and regeneration by the
hearing of faith, e˙x aÓkohvß pi÷stewß, 3:2,
and His gifts are bestowed in the same manner, 3:5.
[iv]
pa◊n de« o§ oujk e˙k
pi÷stewß, aJmarti÷a e˙sti÷n (Romans
14:23b). While the specific issue in context is faith in eating certain foods
(Romans 14:22-23a), Christian life is a life e˙k pi÷stewß, for oJ di÷kaioß e˙k pi÷stewß zh/setai, Romans 1:17; Galatians 3:11; Hebrews 10:38.
pa◊n de« o§ oujk e˙k
pi÷stewß, aJmarti÷a e˙sti÷n (Romans
14:23b). While the specific issue in context is faith in eating certain foods
(Romans 14:22-23a), Christian life is a life e˙k pi÷stewß, for oJ di÷kaioß e˙k pi÷stewß zh/setai, Romans 1:17; Galatians 3:11; Hebrews 10:38.
[v]
That the
faith of the Christian life is an outflow of the initial entrustment to Christ
of the people of God is evident in Romans 4:19-20’s placement within a context of
many instances of pi÷stiß that refer to the
moment of justification.
That the
faith of the Christian life is an outflow of the initial entrustment to Christ
of the people of God is evident in Romans 4:19-20’s placement within a context of
many instances of pi÷stiß that refer to the
moment of justification.
[vii]
The
command of Ephesians 6:13, aÓnala¿bete thn panopli÷an, is to take up the armor to use it in battle, here in spiritual
battle.
The
command of Ephesians 6:13, aÓnala¿bete thn panopli÷an, is to take up the armor to use it in battle, here in spiritual
battle.
[viii]
Ephesians
6:13-18; 1 Thessalonians 5:8. The
shield of faith can by no means be neglected; “above all,” e˙pi« pa◊sin, (cf. Colossians 3:14; Luke 3:20; not the tiny
minority text reading e˙n pa◊sin), “taking the
shield of faith.”
Ephesians
6:13-18; 1 Thessalonians 5:8. The
shield of faith can by no means be neglected; “above all,” e˙pi« pa◊sin, (cf. Colossians 3:14; Luke 3:20; not the tiny
minority text reading e˙n pa◊sin), “taking the
shield of faith.”
[x]
God has a
certain inheritance reserved in heaven (klhronomi÷an . . . tethrhme÷nhn e˙n oujranoi√ß) for those whom He keeps by His power through faith
unto eschatological salvation, touß e˙n duna¿mei Qeouv frouroume÷nouß dia» pi÷stewß ei˙ß
swthri÷an e˚toi÷mhn aÓpokalufqhvnai e˙n kairwˆ◊ e˙sca¿twˆ, 1 Peter 1:5-6, so that they will certainly receive
the end of their faith (to te÷loß thvß pi÷stewß),
the salvation of their souls (1 Peter 1:9), even if God tries their precious
faith (1 Peter 1:7). Sanctifying faith, which is the continuation of initial
justifying faith, reaches its ultimate issue in glorification.
God has a
certain inheritance reserved in heaven (klhronomi÷an . . . tethrhme÷nhn e˙n oujranoi√ß) for those whom He keeps by His power through faith
unto eschatological salvation, touß e˙n duna¿mei Qeouv frouroume÷nouß dia» pi÷stewß ei˙ß
swthri÷an e˚toi÷mhn aÓpokalufqhvnai e˙n kairwˆ◊ e˙sca¿twˆ, 1 Peter 1:5-6, so that they will certainly receive
the end of their faith (to te÷loß thvß pi÷stewß),
the salvation of their souls (1 Peter 1:9), even if God tries their precious
faith (1 Peter 1:7). Sanctifying faith, which is the continuation of initial
justifying faith, reaches its ultimate issue in glorification.
[xi]
1 John
5:4-5, o¢ti pa◊n to
gegennhme÷non e˙k touv Qeouv nikaˆ◊ ton ko/smon: kai« au¢th e˙sti«n hJ ni÷kh
hJ nikh/sasa ton ko/smon, hJ pi÷stiß hJmw◊n. ti÷ß e˙stin oJ nikw◊n ton
ko/smon, ei˙ mh oJ pisteu/wn o¢ti ∆Ihsouvß e˙sti«n oJ ui˚oß touv Qeouv; Those
who have been and consequently are born of God (to gegennhme÷non e˙k touv Qeouv) are having victories, are overcoming (nikaˆ◊) the world, because the root of that victory, through
which the world was at its fundamental level overcome, hJ ni÷kh hJ nikh/sasa ton ko/smon, (cf. 1 John 2:13; 4:4 with nika¿w in the perfect) took place at the moment of faith, pi÷stiß, and regeneration, through which they were brought
into union with that Christ who has overcome (neni÷khka) the world (John 16:33), and gives them His Spirit to destroy their
sinfulness and sinning, so that those who believe are those who are overcoming
now (oJ nikw◊n ton
ko/smon . . . . e˙stin . . . oJ pisteu/wn),
the root of faith in Jesus Christ continuing to powerfully produce results, so
that these will ultimately, finally, and completely overcome the world. Faith “is the victory” as a metonomy
for the means through which victory was obtained; because faith unites believers with Christ, faith is the
means through which victory is achieved.
1 John
5:4-5, o¢ti pa◊n to
gegennhme÷non e˙k touv Qeouv nikaˆ◊ ton ko/smon: kai« au¢th e˙sti«n hJ ni÷kh
hJ nikh/sasa ton ko/smon, hJ pi÷stiß hJmw◊n. ti÷ß e˙stin oJ nikw◊n ton
ko/smon, ei˙ mh oJ pisteu/wn o¢ti ∆Ihsouvß e˙sti«n oJ ui˚oß touv Qeouv; Those
who have been and consequently are born of God (to gegennhme÷non e˙k touv Qeouv) are having victories, are overcoming (nikaˆ◊) the world, because the root of that victory, through
which the world was at its fundamental level overcome, hJ ni÷kh hJ nikh/sasa ton ko/smon, (cf. 1 John 2:13; 4:4 with nika¿w in the perfect) took place at the moment of faith, pi÷stiß, and regeneration, through which they were brought
into union with that Christ who has overcome (neni÷khka) the world (John 16:33), and gives them His Spirit to destroy their
sinfulness and sinning, so that those who believe are those who are overcoming
now (oJ nikw◊n ton
ko/smon . . . . e˙stin . . . oJ pisteu/wn),
the root of faith in Jesus Christ continuing to powerfully produce results, so
that these will ultimately, finally, and completely overcome the world. Faith “is the victory” as a metonomy
for the means through which victory was obtained; because faith unites believers with Christ, faith is the
means through which victory is achieved.
It is noteworthy that 1 John 5:4 is the only
instance of the noun pi÷stiß in either John’s Gospel or his three Epistles,
although he uses the word several times in Revelation.
instance of the noun pi÷stiß in either John’s Gospel or his three Epistles,
although he uses the word several times in Revelation.
[xii]
That is,
faith is a fruit of the Spirit, something that originates in Him, in contrast
to the works of the flesh, which are indeed products originating with the
fallen human person, rather than with God (Galatians 5:19-23).
That is,
faith is a fruit of the Spirit, something that originates in Him, in contrast
to the works of the flesh, which are indeed products originating with the
fallen human person, rather than with God (Galatians 5:19-23).
[xiii]
bebaiou/menoi e˙n thØv
pi÷stei . . . perisseu/onteß e˙n aujthØv,
Colossians 2:7. Compare the other bebaio/w texts in the New Testament: Mark 16:20; Romans 15:8;
1 Corinthians 1:6, 8; 2 Corinthians 1:21; Colossians 2:7; Hebrews 2:3; 13:9.
bebaiou/menoi e˙n thØv
pi÷stei . . . perisseu/onteß e˙n aujthØv,
Colossians 2:7. Compare the other bebaio/w texts in the New Testament: Mark 16:20; Romans 15:8;
1 Corinthians 1:6, 8; 2 Corinthians 1:21; Colossians 2:7; Hebrews 2:3; 13:9.
[xiv]
2 Thessalonians
1:3, uJperauxa¿nei
hJ pi÷stiß; a continuing action, resulting in strength to endure
persecutions and tribulations, 1:4, and set in contrast to a faith that is
“lacking” or deficient (uJste÷rhma, 1 Thessalonians
3:10).
2 Thessalonians
1:3, uJperauxa¿nei
hJ pi÷stiß; a continuing action, resulting in strength to endure
persecutions and tribulations, 1:4, and set in contrast to a faith that is
“lacking” or deficient (uJste÷rhma, 1 Thessalonians
3:10).
[xv]
2 Peter
1:5-7. Believers are to add or supply
(e˙picorhge÷w) such virtues to their faith, but God gives (corhge÷w, 1 Peter 4:11; cf. 2 Peter 1:1, 3) the faith in the
first place. Compare the e˙picorhge÷w/ corhge÷w in 2
Corinthians 9:10. By adding or ministering
additionally (e˙picorhge÷w) to their faith,
an entrance into God’s eternal kingdom will be given or ministered additionally
(e˙picorhge÷w) to them, 2 Peter 1:11.
2 Peter
1:5-7. Believers are to add or supply
(e˙picorhge÷w) such virtues to their faith, but God gives (corhge÷w, 1 Peter 4:11; cf. 2 Peter 1:1, 3) the faith in the
first place. Compare the e˙picorhge÷w/ corhge÷w in 2
Corinthians 9:10. By adding or ministering
additionally (e˙picorhge÷w) to their faith,
an entrance into God’s eternal kingdom will be given or ministered additionally
(e˙picorhge÷w) to them, 2 Peter 1:11.
[xvi]
2 Peter 1:8,
“these things” (tauvta) the holy graces of
the previous verses, can be in them and be increasing or abounding (uJpa¿rconta kai«
pleona¿zonta), and they will make them (kaqi÷sthsin) not to be unfruitful (oujk aÓrgouß oujde« aÓka¿rpouß).
2 Peter 1:8,
“these things” (tauvta) the holy graces of
the previous verses, can be in them and be increasing or abounding (uJpa¿rconta kai«
pleona¿zonta), and they will make them (kaqi÷sthsin) not to be unfruitful (oujk aÓrgouß oujde« aÓka¿rpouß).
[xvii]
In 1 Timothy
4:6, rather than giving heed to seducing spirits and doctrines of devils,
through his faithful warning ministry Timothy will “be a good minister of Jesus
Christ, nourished up in the words of faith and of good doctrine,” kaloß e¶shØ dia¿konoß
∆Ihsouv Cristouv, e˙ntrefo/menoß toi√ß lo/goiß thvß pi÷stewß, kai« thvß kalhvß
didaskali÷aß. The articular thvß pi÷stewß is not limited to a body of teaching or truth rather than personally
possessed and exercised faith because:
1.) Elsewhere in the pastoral epistles a distinction between articular
and nonarticular pi÷stiß as, respectively, a
body of truth and personally exercised faith, cannot be maintained; see, e. g., 2 Timothy 1:5; 3:10. 2.) thvß pi÷stewß is in the second attributive position, and
“[e]specially when the article is used to denote the second attributive
position would we say that it has almost no semantic meaning” (pg. 239, Greek
Grammar Beyond the Basics,
Wallace). 3.) The personal
exercise of faith is intimately associated with the body of doctrine in which
faith is exercised. 4.) Being
“nourished up” in the realm and by the instrumentality of “the words of faith”
supports the idea that personal faith is in view. 5.) Other portions of Scripture indicate that faith is
produced by the Word (Romans 10:17, cf. v. 8). Compare also “faith in Him,” ton lo/gon thvß ei˙ß aujton pi÷stewß, Dialogue with Trypho 40.
In 1 Timothy
4:6, rather than giving heed to seducing spirits and doctrines of devils,
through his faithful warning ministry Timothy will “be a good minister of Jesus
Christ, nourished up in the words of faith and of good doctrine,” kaloß e¶shØ dia¿konoß
∆Ihsouv Cristouv, e˙ntrefo/menoß toi√ß lo/goiß thvß pi÷stewß, kai« thvß kalhvß
didaskali÷aß. The articular thvß pi÷stewß is not limited to a body of teaching or truth rather than personally
possessed and exercised faith because:
1.) Elsewhere in the pastoral epistles a distinction between articular
and nonarticular pi÷stiß as, respectively, a
body of truth and personally exercised faith, cannot be maintained; see, e. g., 2 Timothy 1:5; 3:10. 2.) thvß pi÷stewß is in the second attributive position, and
“[e]specially when the article is used to denote the second attributive
position would we say that it has almost no semantic meaning” (pg. 239, Greek
Grammar Beyond the Basics,
Wallace). 3.) The personal
exercise of faith is intimately associated with the body of doctrine in which
faith is exercised. 4.) Being
“nourished up” in the realm and by the instrumentality of “the words of faith”
supports the idea that personal faith is in view. 5.) Other portions of Scripture indicate that faith is
produced by the Word (Romans 10:17, cf. v. 8). Compare also “faith in Him,” ton lo/gon thvß ei˙ß aujton pi÷stewß, Dialogue with Trypho 40.
[xviii]
Note that
there is nothing in the context of 2 Corinthians 5:7 that suggests that only a
subcategory of Christians who have discovered the secret of the Higher Life
walk by faith, while the rest of God’s people do not do so, nor that believers
enter into a walk of faith at some point subsequent to their conversion, from
which they can fall by not walking by faith but then re-enter by starting to
walk by faith again. It is certain
that the faith of believers can vary in its strength, and believers can
certainly fail to exercise faith in specific situations, but nothing like the
distinctive Higher Life theology is supported by 2 Corinthians 5:7 in its
context.
Note that
there is nothing in the context of 2 Corinthians 5:7 that suggests that only a
subcategory of Christians who have discovered the secret of the Higher Life
walk by faith, while the rest of God’s people do not do so, nor that believers
enter into a walk of faith at some point subsequent to their conversion, from
which they can fall by not walking by faith but then re-enter by starting to
walk by faith again. It is certain
that the faith of believers can vary in its strength, and believers can
certainly fail to exercise faith in specific situations, but nothing like the
distinctive Higher Life theology is supported by 2 Corinthians 5:7 in its
context.
[xx]
Romans
5:2; Ephesians 2:18; 3:12. Access
(prosagwgh/) was obtained at the moment of faith and
regeneration, and continues always to be available to the believer (note the
perfect tense e˙sch/kamen in Romans 5:2).
Romans
5:2; Ephesians 2:18; 3:12. Access
(prosagwgh/) was obtained at the moment of faith and
regeneration, and continues always to be available to the believer (note the
perfect tense e˙sch/kamen in Romans 5:2).
[xxi]
e˙n ga»r Cristwˆ◊
∆Ihsouv ou¡te peritomh/ ti i˙scu/ei, ou¡te aÓkrobusti÷a, aÓlla» pi÷stiß di∆
aÓga¿phß e˙nergoume÷nh. Note the rather frequent association of
faith and love: 1 Corinthians 13:2, 13; 2 Corinthians 8:7; Galatians 5:6, 22;
Ephesians 1:15; 3:17; 6:23; Colossians1:4; 1 Thessalonians 1:3; 3:6; 5:8; 2
Thessalonians 1:3; 1 Timothy 1:5, 14; 2:15; 4:12; 6:11; 2 Timothy 1:13; 2:22;
3:10; Titus 2:2; Philemon 5; Revelation 2:19.
e˙n ga»r Cristwˆ◊
∆Ihsouv ou¡te peritomh/ ti i˙scu/ei, ou¡te aÓkrobusti÷a, aÓlla» pi÷stiß di∆
aÓga¿phß e˙nergoume÷nh. Note the rather frequent association of
faith and love: 1 Corinthians 13:2, 13; 2 Corinthians 8:7; Galatians 5:6, 22;
Ephesians 1:15; 3:17; 6:23; Colossians1:4; 1 Thessalonians 1:3; 3:6; 5:8; 2
Thessalonians 1:3; 1 Timothy 1:5, 14; 2:15; 4:12; 6:11; 2 Timothy 1:13; 2:22;
3:10; Titus 2:2; Philemon 5; Revelation 2:19.
[xxii]
In
Philippians 1:25’s thn uJmw◊n prokophn kai« cara»n thvß pi÷stewß, pi÷stewß and uJmw◊n modify both prokophn
and cara»n; compare 1:20.
The connection between joy and faith is also affirmed in Romans 15:13.
In
Philippians 1:25’s thn uJmw◊n prokophn kai« cara»n thvß pi÷stewß, pi÷stewß and uJmw◊n modify both prokophn
and cara»n; compare 1:20.
The connection between joy and faith is also affirmed in Romans 15:13.
[xxiii]
1
Thessalonians 1:3. In the “work of
faith, and labour of love, and patience of hope” (touv e¶rgou thvß
pi÷stewß, kai« touv ko/pou thvß aÓga¿phß, kai« thvß uJpomonhvß thvß e˙lpi÷doß) the genitives all produce what is signified by the
head noun. God works to fulfill in
believers “the work of faith with power,” 2 Thessalonians 1:11; oJ Qeoß . . .
plhrw¿shØ pa◊san eujdoki÷an aÓgaqwsu/nhß kai« e¶rgon pi÷stewß e˙n duna¿mei.
1
Thessalonians 1:3. In the “work of
faith, and labour of love, and patience of hope” (touv e¶rgou thvß
pi÷stewß, kai« touv ko/pou thvß aÓga¿phß, kai« thvß uJpomonhvß thvß e˙lpi÷doß) the genitives all produce what is signified by the
head noun. God works to fulfill in
believers “the work of faith with power,” 2 Thessalonians 1:11; oJ Qeoß . . .
plhrw¿shØ pa◊san eujdoki÷an aÓgaqwsu/nhß kai« e¶rgon pi÷stewß e˙n duna¿mei.
[xxv]
Ephesians
3:17, katoike÷w. Paul
teaches that all believers have the Holy Spirit (and consequently the undivided
Trinity) dwelling (oi˙ke÷w, Romans 8:9, 11; cf.
1 Corinthians 3:16) in them, but Christ’s presence dwelling (katoike÷w) in them can increase, so that their personal
possession of the Divine presence can grow towards that of Christ the Mediator,
in whom dwells (katoike÷w) all the fulness
of the Godhead bodily (Colossians 1:19; 2:9), and who dispenses of that fulness
to them (John 1:16). (The truth
here stated does not, and should not be employed to by any means deny the absoute
uniqueness of the hypostatic union as properly confessed at Chalcedon, nor
should any attempt being made to reduce the union of natures in the undivided
Person of Christ to a mere Nestorianizing indwelling of God in the human
Christ.) Compare the greater
strength of katoike÷w as compared with oi˙ke÷w
in the LXX in Genesis 19:30; Jeremiah 31:28 (Eng. 48:28); Ezekiel 38:11; Judith
5:5; cf. also Justin Martyr’s Dialogue with Trypho 78; Theophilus to Autolycus 2:3, and Philo, Flaccus 55.
Ephesians
3:17, katoike÷w. Paul
teaches that all believers have the Holy Spirit (and consequently the undivided
Trinity) dwelling (oi˙ke÷w, Romans 8:9, 11; cf.
1 Corinthians 3:16) in them, but Christ’s presence dwelling (katoike÷w) in them can increase, so that their personal
possession of the Divine presence can grow towards that of Christ the Mediator,
in whom dwells (katoike÷w) all the fulness
of the Godhead bodily (Colossians 1:19; 2:9), and who dispenses of that fulness
to them (John 1:16). (The truth
here stated does not, and should not be employed to by any means deny the absoute
uniqueness of the hypostatic union as properly confessed at Chalcedon, nor
should any attempt being made to reduce the union of natures in the undivided
Person of Christ to a mere Nestorianizing indwelling of God in the human
Christ.) Compare the greater
strength of katoike÷w as compared with oi˙ke÷w
in the LXX in Genesis 19:30; Jeremiah 31:28 (Eng. 48:28); Ezekiel 38:11; Judith
5:5; cf. also Justin Martyr’s Dialogue with Trypho 78; Theophilus to Autolycus 2:3, and Philo, Flaccus 55.
[xxvi]
Ephesians
3:14-19. A greater degree of the
presence of the Son in the believer necessitates a greater presence of the
Trinitarian God, for the Divine essence is undivided.
Ephesians
3:14-19. A greater degree of the
presence of the Son in the believer necessitates a greater presence of the
Trinitarian God, for the Divine essence is undivided.
“The just shall live by faith”— A Study of the Relationship of Faith to Salvation in its Justifying, Sanctifying, and Glorifying Fulness, part 12
The synoptic Gospels indicate
that believing has an important role in the Christian life as a response to
specific revelation from God and as an instrument for the receipt of specific
blessings from God, particularly the receipt of answers to prayer. The disciple who disbelieves specific
revealed truths or acts of God is blameworthy,[i]
while disbelieving a counterfeit of the Word as proclaimed by false prophets is
commanded.[ii]
On the other hand, answers to prayer are given to believers[iii]
who, recognizing the ability of God in Christ to meet their needs, petition and
trust in Him to do so[iv]
and remain stedfast in faith,[v]
as enabled by the Holy Spirit, although God in His mercy can answer the sincere
prayer offered by one who groans under the burden of felt unbelief.[vi] Thus, while God preserves perpetually a
root of faith in all those to whom He has given it at the moment of their
regeneration and conversion, faith is sometimes a grace that pertains to the
believer’s particular acts of trust for specific situations.[vii] A believer who wants certainty that God
will answer his prayers must, enabled by grace, “have faith, and doubt not,”
and then “whatsoever [h]e shall ask in prayer, believing, [h]e shall receive.”[viii] Such answers to prayer are related to
the genuineness, rather than the quantity, of the believer’s faith (Matthew
17:20); one either is trusting the
Lord for an answer to prayer, or is lacking in faith (Luke 17:6).[ix] Faith is consequently required in
prayer for healing.[x] Likewise, one who lacks wisdom is commanded
to “ask of God, that giveth to all men
liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing
wavering. For he that wavereth is like a wave of the sea driven with the wind
and tossed. For let not that man
think that he shall receive any thing of the Lord” (James 1:5-7). Those who doubt in a particular
situation, such as trusting God for safety and consequently being free from
fear in a storm (Psalm 46:1-3; Isaiah 43:2), and are consequently wavering like
the waves of the sea, have, in that particular situation “no faith,”[xi]
instead of having a steadfast faith (Colossians 2:7). For specific blessings, Christians must with assurance and
confidence trust the Lord to meet specific needs, and, in prayer, ask with unwavering
faith, for then God has promised to answer them.
that believing has an important role in the Christian life as a response to
specific revelation from God and as an instrument for the receipt of specific
blessings from God, particularly the receipt of answers to prayer. The disciple who disbelieves specific
revealed truths or acts of God is blameworthy,[i]
while disbelieving a counterfeit of the Word as proclaimed by false prophets is
commanded.[ii]
On the other hand, answers to prayer are given to believers[iii]
who, recognizing the ability of God in Christ to meet their needs, petition and
trust in Him to do so[iv]
and remain stedfast in faith,[v]
as enabled by the Holy Spirit, although God in His mercy can answer the sincere
prayer offered by one who groans under the burden of felt unbelief.[vi] Thus, while God preserves perpetually a
root of faith in all those to whom He has given it at the moment of their
regeneration and conversion, faith is sometimes a grace that pertains to the
believer’s particular acts of trust for specific situations.[vii] A believer who wants certainty that God
will answer his prayers must, enabled by grace, “have faith, and doubt not,”
and then “whatsoever [h]e shall ask in prayer, believing, [h]e shall receive.”[viii] Such answers to prayer are related to
the genuineness, rather than the quantity, of the believer’s faith (Matthew
17:20); one either is trusting the
Lord for an answer to prayer, or is lacking in faith (Luke 17:6).[ix] Faith is consequently required in
prayer for healing.[x] Likewise, one who lacks wisdom is commanded
to “ask of God, that giveth to all men
liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing
wavering. For he that wavereth is like a wave of the sea driven with the wind
and tossed. For let not that man
think that he shall receive any thing of the Lord” (James 1:5-7). Those who doubt in a particular
situation, such as trusting God for safety and consequently being free from
fear in a storm (Psalm 46:1-3; Isaiah 43:2), and are consequently wavering like
the waves of the sea, have, in that particular situation “no faith,”[xi]
instead of having a steadfast faith (Colossians 2:7). For specific blessings, Christians must with assurance and
confidence trust the Lord to meet specific needs, and, in prayer, ask with unwavering
faith, for then God has promised to answer them.
As a grace[xii]
that pertains to the believer’s continual, lifelong level of entrusting himself
to the Lord, some disciples have weak faith, some have strong faith, and faith
can become weaker or grow stronger.
When “the apostles said unto the Lord, Increase[xiii]
our faith” (Luke 17:5), they asked for something very proper.[xiv] As regenerate persons, the Apostles
already possessed faith, but they wished for their already extant faith to
grow. They did not ask for a new
type of faith, but for an increase and growth in what they already had from the
time of their conversion—they want “furtherance . . . of faith,” faith
progressing and passing into an ever more advanced state.[xv] Faith does not experience a qualitative
alteration from mistrust into trust, but in progressive sanctification it does
undergo a quantitative increase and a qualitative increase in stedfastness and
decrease in mutability.[xvi] Furthermore, faith is not an autonomous
product of the human will, but a supernaturally imparted gift given by
Christ. Indeed, God deals to
believers different measures of faith, and they should think soberly of
themselves and exercise their spiritual gifts in accordance with the measure of
faith God has given them[xvii]
through Christ by the Spirit.[xviii] They should not have weak faith,[xix]
or “little faith,”[xx]
but “great faith”[xxi] and
“strong . . . faith.”[xxii] They are to seek, by means of exercise,
to have their faith “increase,”[xxiii]
“grow exceedingly,”[xxiv]
and “abound,”[xxv] growing
towards the goal of having “all faith” (1 Corinthians 13:2), possessing the
highest possible quantity and quality of faith, just as they seek the highest
degree of diligence, knowledge, and love (2 Corinthians 8:7). However, as long as indwelling sin
remains in the believer, faith has “that which is lacking”[xxvi]
in it, and stands in need of being “perfect[ed]” (1 Thessalonians 3:10). Disciples should not let their faith
become weak, but maintain a steadfast and strong faith.[xxvii] They should fervently pray, night and
day, and have others pray also, for the perfecting of that which is lacking in
their faith,[xxviii] and
become those who are both “full of faith”[xxix]
and yet growing ever the more full.
While the New Testament emphasizes faith as either present or absent in
regard to receiving spiritual blessings in specific situations, it also
presents faith as a spiritual grace that, while present in all the regenerate,
has degrees, and is Divinely strengthened, increases, and abounds, as believers
exercise it.
that pertains to the believer’s continual, lifelong level of entrusting himself
to the Lord, some disciples have weak faith, some have strong faith, and faith
can become weaker or grow stronger.
When “the apostles said unto the Lord, Increase[xiii]
our faith” (Luke 17:5), they asked for something very proper.[xiv] As regenerate persons, the Apostles
already possessed faith, but they wished for their already extant faith to
grow. They did not ask for a new
type of faith, but for an increase and growth in what they already had from the
time of their conversion—they want “furtherance . . . of faith,” faith
progressing and passing into an ever more advanced state.[xv] Faith does not experience a qualitative
alteration from mistrust into trust, but in progressive sanctification it does
undergo a quantitative increase and a qualitative increase in stedfastness and
decrease in mutability.[xvi] Furthermore, faith is not an autonomous
product of the human will, but a supernaturally imparted gift given by
Christ. Indeed, God deals to
believers different measures of faith, and they should think soberly of
themselves and exercise their spiritual gifts in accordance with the measure of
faith God has given them[xvii]
through Christ by the Spirit.[xviii] They should not have weak faith,[xix]
or “little faith,”[xx]
but “great faith”[xxi] and
“strong . . . faith.”[xxii] They are to seek, by means of exercise,
to have their faith “increase,”[xxiii]
“grow exceedingly,”[xxiv]
and “abound,”[xxv] growing
towards the goal of having “all faith” (1 Corinthians 13:2), possessing the
highest possible quantity and quality of faith, just as they seek the highest
degree of diligence, knowledge, and love (2 Corinthians 8:7). However, as long as indwelling sin
remains in the believer, faith has “that which is lacking”[xxvi]
in it, and stands in need of being “perfect[ed]” (1 Thessalonians 3:10). Disciples should not let their faith
become weak, but maintain a steadfast and strong faith.[xxvii] They should fervently pray, night and
day, and have others pray also, for the perfecting of that which is lacking in
their faith,[xxviii] and
become those who are both “full of faith”[xxix]
and yet growing ever the more full.
While the New Testament emphasizes faith as either present or absent in
regard to receiving spiritual blessings in specific situations, it also
presents faith as a spiritual grace that, while present in all the regenerate,
has degrees, and is Divinely strengthened, increases, and abounds, as believers
exercise it.
[iii]
In all of
the texts where faith is enjoined upon people for answer to prayer those who
have exercised saving faith are in view;
the unconverted are never in view.
In all of
the texts where faith is enjoined upon people for answer to prayer those who
have exercised saving faith are in view;
the unconverted are never in view.
[v]
Note the
present tenses for the state of faith associated with answered prayer in
Matthew 9:28 (Pisteu/ete
o¢ti du/namai touvto poihvsai; le÷gousin aujtwˆ◊, Nai÷, Ku/rie); 21:22 (pa¿nta o¢sa a·n ai˙th/shte e˙n thØv proseuchØv,
pisteu/onteß, lh/yesqe; note the contrast
between the aorist ai˙th/shte and the present pisteu/onteß); Mark 5:36 (Mh fobouv, mo/non pi÷steue); 9:23-24 (note both coming to faith and the state of
faith in Ei˙ du/nasai
pisteuvsai, pa¿nta dunata» twˆ◊ pisteu/onti)
11:23-24 (note again the aorist and present in aÓmhn ga»r le÷gw uJmi√n o¢ti o§ß a·n ei¶phØ twˆ◊
o¡rei tou/twˆ, ⁄Arqhti, kai« blh/qhti ei˙ß thn qa¿lassan, kai« mh diakriqhØv
e˙n thØv kardi÷aˆ aujtouv, aÓlla» pisteu/shØ o¢ti a± le÷gei gi÷netai: e¶stai
aujtwˆ◊ o§ e˙a»n ei¶phØ. dia» touvto le÷gw uJmi√n, Pa¿nta o¢sa a·n
proseuco/menoi ai˙tei√sqe, pisteu/ete o¢ti lamba¿nete, kai« e¶stai uJmi√n); Luke 8:50 (Mh fobouv: mo/non pi÷steue, kai« swqh/setai).
Note the
present tenses for the state of faith associated with answered prayer in
Matthew 9:28 (Pisteu/ete
o¢ti du/namai touvto poihvsai; le÷gousin aujtwˆ◊, Nai÷, Ku/rie); 21:22 (pa¿nta o¢sa a·n ai˙th/shte e˙n thØv proseuchØv,
pisteu/onteß, lh/yesqe; note the contrast
between the aorist ai˙th/shte and the present pisteu/onteß); Mark 5:36 (Mh fobouv, mo/non pi÷steue); 9:23-24 (note both coming to faith and the state of
faith in Ei˙ du/nasai
pisteuvsai, pa¿nta dunata» twˆ◊ pisteu/onti)
11:23-24 (note again the aorist and present in aÓmhn ga»r le÷gw uJmi√n o¢ti o§ß a·n ei¶phØ twˆ◊
o¡rei tou/twˆ, ⁄Arqhti, kai« blh/qhti ei˙ß thn qa¿lassan, kai« mh diakriqhØv
e˙n thØv kardi÷aˆ aujtouv, aÓlla» pisteu/shØ o¢ti a± le÷gei gi÷netai: e¶stai
aujtwˆ◊ o§ e˙a»n ei¶phØ. dia» touvto le÷gw uJmi√n, Pa¿nta o¢sa a·n
proseuco/menoi ai˙tei√sqe, pisteu/ete o¢ti lamba¿nete, kai« e¶stai uJmi√n); Luke 8:50 (Mh fobouv: mo/non pi÷steue, kai« swqh/setai).
[vii]
The texts
in the first part of this paragraph employ pisteu/w, while the
latter half examines uses of pi÷stiß. The two are combined because of the
similar teaching enforced by the verb and the noun.
The texts
in the first part of this paragraph employ pisteu/w, while the
latter half examines uses of pi÷stiß. The two are combined because of the
similar teaching enforced by the verb and the noun.
[ix]
The ei˙ ei¶cete pi÷stin . .
. a·n of Luke 17:6 (corrupted in the
critical text to ei˙ e¶cete), a second class
conditional, indicates that no faith was present for the particular prayer
request mentioned in the verse.
The ei˙ ei¶cete pi÷stin . .
. a·n of Luke 17:6 (corrupted in the
critical text to ei˙ e¶cete), a second class
conditional, indicates that no faith was present for the particular prayer
request mentioned in the verse.
[x]
James 5:15
sets forth the general principle that “the prayer of faith shall save the
sick,” while New Testament narrative provides a variety of examples where
Christ tells those who have entrusted themselves to Him for salvation, “as thou
hast believed” for a particular healing “so be it done unto thee” (Matthew 8:13), “according to your
faith be it unto you” (Matthew 9:29; cf. 9:22; 15:28; Mark 5:34; 10:52; Luke
7:9-10; 8:48; 17:19; 18:42; Acts 3:16; 14:9). Acts 3:16 also agrees with James 5:14-16 in ascribing faith
for healing to supernatural grace given by God through Christ (the faith which is by him, hJ pi÷stiß hJ di∆
aujtouv, cf. “the
faith which comes through him,” hJ pi÷stiß hJ di∆ aujtouv, Ignatius to the Philadelphians 8:2).
James 5:15
sets forth the general principle that “the prayer of faith shall save the
sick,” while New Testament narrative provides a variety of examples where
Christ tells those who have entrusted themselves to Him for salvation, “as thou
hast believed” for a particular healing “so be it done unto thee” (Matthew 8:13), “according to your
faith be it unto you” (Matthew 9:29; cf. 9:22; 15:28; Mark 5:34; 10:52; Luke
7:9-10; 8:48; 17:19; 18:42; Acts 3:16; 14:9). Acts 3:16 also agrees with James 5:14-16 in ascribing faith
for healing to supernatural grace given by God through Christ (the faith which is by him, hJ pi÷stiß hJ di∆
aujtouv, cf. “the
faith which comes through him,” hJ pi÷stiß hJ di∆ aujtouv, Ignatius to the Philadelphians 8:2).
[xi]
Mark 4:40;
Luke 8:25. Matthew 8:26 indicates
that the disciples had a little faith, but as the storm kept going on, their
faith for safety failed, even as Peter had faith for a little while to walk to
Christ on stormy water, but then his faith, being only little, failed him as
well, and he began to sink (Matthew 14:28-31).
Mark 4:40;
Luke 8:25. Matthew 8:26 indicates
that the disciples had a little faith, but as the storm kept going on, their
faith for safety failed, even as Peter had faith for a little while to walk to
Christ on stormy water, but then his faith, being only little, failed him as
well, and he began to sink (Matthew 14:28-31).
[xii]
Thus,
faith is a central and abiding quality in the believer comparable to hope and
love, 1 Corinthians 13:13.
Thus,
faith is a central and abiding quality in the believer comparable to hope and
love, 1 Corinthians 13:13.
[xiv] A genuine trust
in the Lord for a particular request in prayer, such as an ability to forgive
those who repeatedly wrong one, is a matter of either the possession of a true
confidence in God to answer the request or a lack thereof—even the faith of a
mustard seed, if a true confidence, will bring the fulfillment of the prayer (Luke
17:4-6). On the other hand, the
believer’s entrusting of himself to God in Christ, which began at the time of
his conversion and never thenceforward departs for the course of his life, can
increase in its measure. As a
mustard seed, in the proper conditions of watering and provision, grows into a
very large tree, Matthew 13:31-32, so faith grows through the spiritual
provision of God. Indeed, both the
continual entrusting of oneself to Christ that marks a Christian and the
ability to trust the Lord for a specific answer to prayer are Divinely wrought
graces within the soul—neither is a self-production of the human will.
in the Lord for a particular request in prayer, such as an ability to forgive
those who repeatedly wrong one, is a matter of either the possession of a true
confidence in God to answer the request or a lack thereof—even the faith of a
mustard seed, if a true confidence, will bring the fulfillment of the prayer (Luke
17:4-6). On the other hand, the
believer’s entrusting of himself to God in Christ, which began at the time of
his conversion and never thenceforward departs for the course of his life, can
increase in its measure. As a
mustard seed, in the proper conditions of watering and provision, grows into a
very large tree, Matthew 13:31-32, so faith grows through the spiritual
provision of God. Indeed, both the
continual entrusting of oneself to Christ that marks a Christian and the
ability to trust the Lord for a specific answer to prayer are Divinely wrought
graces within the soul—neither is a self-production of the human will.
[xv]
Philippians
1:25, prokophn
. . . thvß pi÷stewß. A “progress, advance . . . frequently
of moral progress” (Liddell-Scott) of faith, a “change [of] one’s state for the
better by advancing and making progress,” to “advance, to progress, to change
for the better, advancement” (Louw-Nida). Compare 1 Timothy 4:15 & TLNT, as well as proko/ptw in
Luke 2:52; Galatians 1:14; 2 Timothy 2:16; 3:13.
Philippians
1:25, prokophn
. . . thvß pi÷stewß. A “progress, advance . . . frequently
of moral progress” (Liddell-Scott) of faith, a “change [of] one’s state for the
better by advancing and making progress,” to “advance, to progress, to change
for the better, advancement” (Louw-Nida). Compare 1 Timothy 4:15 & TLNT, as well as proko/ptw in
Luke 2:52; Galatians 1:14; 2 Timothy 2:16; 3:13.
[xvi]
The
qualitative continuity and quantitative development of faith is well expressed
in the Old London/Philadelphia Baptist Confession of
1689:
The
qualitative continuity and quantitative development of faith is well expressed
in the Old London/Philadelphia Baptist Confession of
1689:
1. The grace of faith, whereby the elect are enabled to
believe to the saving of their souls, is the work of the Spirit of Christ (2
Corinthians 4:13; Ephesians 2:8) in their hearts, and is ordinarily wrought by
the ministry of the (Romans 10:14, 17) word; by which also, and by the
administration of baptism, and the Lord’s supper, prayer, and other means appointed
of God, it is increased (Luke 17:5; 1 Peter 2:2; Acts 20:32) and strengthened. 2.
By this faith, a Christian believeth to be true (Acts 24:14) whatsoever is
revealed in the word, for the authority of God himself; and also apprehendeth
an excellency therein (Psalm 19:7, 8, 9, 10; Psalm 119:72) above all other
writings, and all things in the world; as it bears forth the glory of God in
his attributes, the excellency of Christ in his nature and offices, and the
power and fulness of the Holy Spirit in his workings and operations; and so is
enabled to (2 Timothy 1:12) cast his soul upon the truth thus believed; and
also acteth differently upon that which each particular passage thereof
containeth; yielding obedience to the (John 15:14) commands, trembling at the
(Isaiah 66:2) threatenings, and embracing the (Hebrews 11:13) promises of God,
for this life and that which is to come. But the principal acts of saving faith
have immediate relation to Christ, accepting, receiving, and resting upon (John
1:12; Acts 16:31; Galatians 2:20; Acts 15:11) him alone, for justification,
sanctification, and eternal life, by virtue of the covenant of grace. 3. This
faith, although it be different in degrees, and may be weak (Hebrews 5:13, 14;
Matthew 6:30; Romans 4:19, 20), or strong, yet it is in the least degree of it
different in the kind, or nature of it (as is all other saving grace) from the
faith (2 Peter 1:1) and common grace of temporary believers; and therefore,
though it may be many times assailed and weakened, yet it gets (Ephesians 6:16;
1 John 5:4, 5) the victory, growing up in many, to the attainment of a full
(Hebrews 6:11, 12; Colossians 2:2) assurance through Christ, who is both the
author (Hebrews 12:2) and finisher of our faith. (Chapter 14, “Of Saving Faith.”)
believe to the saving of their souls, is the work of the Spirit of Christ (2
Corinthians 4:13; Ephesians 2:8) in their hearts, and is ordinarily wrought by
the ministry of the (Romans 10:14, 17) word; by which also, and by the
administration of baptism, and the Lord’s supper, prayer, and other means appointed
of God, it is increased (Luke 17:5; 1 Peter 2:2; Acts 20:32) and strengthened. 2.
By this faith, a Christian believeth to be true (Acts 24:14) whatsoever is
revealed in the word, for the authority of God himself; and also apprehendeth
an excellency therein (Psalm 19:7, 8, 9, 10; Psalm 119:72) above all other
writings, and all things in the world; as it bears forth the glory of God in
his attributes, the excellency of Christ in his nature and offices, and the
power and fulness of the Holy Spirit in his workings and operations; and so is
enabled to (2 Timothy 1:12) cast his soul upon the truth thus believed; and
also acteth differently upon that which each particular passage thereof
containeth; yielding obedience to the (John 15:14) commands, trembling at the
(Isaiah 66:2) threatenings, and embracing the (Hebrews 11:13) promises of God,
for this life and that which is to come. But the principal acts of saving faith
have immediate relation to Christ, accepting, receiving, and resting upon (John
1:12; Acts 16:31; Galatians 2:20; Acts 15:11) him alone, for justification,
sanctification, and eternal life, by virtue of the covenant of grace. 3. This
faith, although it be different in degrees, and may be weak (Hebrews 5:13, 14;
Matthew 6:30; Romans 4:19, 20), or strong, yet it is in the least degree of it
different in the kind, or nature of it (as is all other saving grace) from the
faith (2 Peter 1:1) and common grace of temporary believers; and therefore,
though it may be many times assailed and weakened, yet it gets (Ephesians 6:16;
1 John 5:4, 5) the victory, growing up in many, to the attainment of a full
(Hebrews 6:11, 12; Colossians 2:2) assurance through Christ, who is both the
author (Hebrews 12:2) and finisher of our faith. (Chapter 14, “Of Saving Faith.”)
[xvii]
Romans
12:3-6. In Romans 12:3, both meri÷zw, “to make an allotment . . . deal out, assign,
apportion” (BDAG), and me÷tron, “the result of
measuring, quantity” (BDAG), are clear evidence that faith can increase in its
quantity and quality, as is the reference to faith’s aÓnalogi÷a, “proportion” (BDAG; cf. “mathematical proportion,”
Liddell-Scott), in Romans 12:6.
Romans
12:3-6. In Romans 12:3, both meri÷zw, “to make an allotment . . . deal out, assign,
apportion” (BDAG), and me÷tron, “the result of
measuring, quantity” (BDAG), are clear evidence that faith can increase in its
quantity and quality, as is the reference to faith’s aÓnalogi÷a, “proportion” (BDAG; cf. “mathematical proportion,”
Liddell-Scott), in Romans 12:6.
[xx]
Matthew
6:30; 8:26; 14:31; 16:8; Luke 12:28, ojligo/pistoß, “pertaining to having relatively little faith—‘of little faith, of
insufficient faith’” (Louw-Nida). ojli÷goß can refer, among other uses, to smallness in amount (1
Timothy 5:23) or duration (Acts 14:28).
Little faith is both small temporally and quantitatively. Also, while little faith fears (Matthew
8:26), strong faith does not (Hebrews 11:23).
Matthew
6:30; 8:26; 14:31; 16:8; Luke 12:28, ojligo/pistoß, “pertaining to having relatively little faith—‘of little faith, of
insufficient faith’” (Louw-Nida). ojli÷goß can refer, among other uses, to smallness in amount (1
Timothy 5:23) or duration (Acts 14:28).
Little faith is both small temporally and quantitatively. Also, while little faith fears (Matthew
8:26), strong faith does not (Hebrews 11:23).
[xxi]
Matthew
8:10; Luke 7:9, tosouvtoß pi÷stiß, faith of
a “high degree of quantity, so much, so great,” or a “high degree of quality .
. . so great/strong” (BDAG).
Matthew
8:10; Luke 7:9, tosouvtoß pi÷stiß, faith of
a “high degree of quantity, so much, so great,” or a “high degree of quality .
. . so great/strong” (BDAG).
[xxii]
Romans 4:20,
e˙nedunamw¿qh
thØv pi÷stei, explained in v. 21 as “being fully persuaded that, what he had promised, he was
able also to perform,” plhroforhqei«ß o¢ti o§ e˙ph/ggeltai, dunato/ß e˙sti kai«
poihvsai.
Romans 4:20,
e˙nedunamw¿qh
thØv pi÷stei, explained in v. 21 as “being fully persuaded that, what he had promised, he was
able also to perform,” plhroforhqei«ß o¢ti o§ e˙ph/ggeltai, dunato/ß e˙sti kai«
poihvsai.
[xxiii]
2
Corinthians 10:5, aujxa¿nw, “to become
greater, grow, increase . . . in extent, size, state, or quality” (BDAG).
2
Corinthians 10:5, aujxa¿nw, “to become
greater, grow, increase . . . in extent, size, state, or quality” (BDAG).
[xxiv]
2
Thessalonians 1:3, uJperauxa¿nei hJ pi÷stiß,
from uJperauxa¿nw, “to increase beyond measure; to grow exceedingly”
(Thayer). Such spectacular growth
ought to be a continual process, as it was among the Thessalonians.
2
Thessalonians 1:3, uJperauxa¿nei hJ pi÷stiß,
from uJperauxa¿nw, “to increase beyond measure; to grow exceedingly”
(Thayer). Such spectacular growth
ought to be a continual process, as it was among the Thessalonians.
[xxv]
2
Corinthians 8:7, perisseu/w, “to exist in
abundance” (Louw-Nida). The verse
affirms that faith is a spiritual grace that can grow and abound like other
graces, such as love, knowledge, or diligence.
2
Corinthians 8:7, perisseu/w, “to exist in
abundance” (Louw-Nida). The verse
affirms that faith is a spiritual grace that can grow and abound like other
graces, such as love, knowledge, or diligence.
[xxvi]
uJste÷rhma, “the lack of what is needed or desirable, frequently
in contrast to abundance, need, want, deficiency . . . a defect that must be removed so that perfection can
be attained, lack, shortcoming”
(BDAG). The word is usually quantitative
in the New Testament; note the
complete list of references: Luke
21:4; 1 Corinthians 16:17; 2 Corinthians 8:13–14; 9:12; 11:9; Philippians 2:30;
Colossians 1:24 (not Christ’s vicarious sufferings, which are never designated
with qli√yiß
in the New Testament, but Paul’s
afflictions for Christ, which have a Divinely ordained full measure); 1
Thessalonians 3:10. The
Christian’s failure to have “all faith” indicates his quantitative lack, which
muts be perfected.
uJste÷rhma, “the lack of what is needed or desirable, frequently
in contrast to abundance, need, want, deficiency . . . a defect that must be removed so that perfection can
be attained, lack, shortcoming”
(BDAG). The word is usually quantitative
in the New Testament; note the
complete list of references: Luke
21:4; 1 Corinthians 16:17; 2 Corinthians 8:13–14; 9:12; 11:9; Philippians 2:30;
Colossians 1:24 (not Christ’s vicarious sufferings, which are never designated
with qli√yiß
in the New Testament, but Paul’s
afflictions for Christ, which have a Divinely ordained full measure); 1
Thessalonians 3:10. The
Christian’s failure to have “all faith” indicates his quantitative lack, which
muts be perfected.
[xxvii]
Colossians
2:5; Acts 16:5; stere÷wma, “firmness, steadfastness, strength,” & stereo/w; cf. Acts 3:7, 16.
Colossians
2:5; Acts 16:5; stere÷wma, “firmness, steadfastness, strength,” & stereo/w; cf. Acts 3:7, 16.
[xxviii]
1
Thessalonians 3:10, nuktoß kai« hJme÷raß uJpe«r e˙kperissouv deo/menoi ei˙ß to
i˙dei√n uJmw◊n to pro/swpon, kai« katarti÷sai ta» uJsterh/mata thvß pi÷stewß
uJmw◊n.
1
Thessalonians 3:10, nuktoß kai« hJme÷raß uJpe«r e˙kperissouv deo/menoi ei˙ß to
i˙dei√n uJmw◊n to pro/swpon, kai« katarti÷sai ta» uJsterh/mata thvß pi÷stewß
uJmw◊n.
“The just shall live by faith”— A Study of the Relationship of Faith to Salvation in its Justifying, Sanctifying, and Glorifying Fulness, part 11
As with the verb to
believe, the noun faith[i] regularly refers to the faith exercised at the moment of
conversion and regeneration, bringing immediate justification and all the
blessings of union with Christ.[ii] As seen with the adjective faithful/believing, Scripture does not draw a sharp distinction in its usage
of the noun faith between the faith
exercised at the moment of regeneration and the faith continually present in
all true Christians—the believer’s continuing entrusting of himself to Christ
for justification, sanctification, and eternal life is simply the continuation
of the state into which he entered for the first time at the moment of his
conversion.[iii] Thus, all God’s people continually
trust in Christ alone for their salvation;[iv] even those in a state of severe
backsliding are preserved from the loss of faith by the intercession of their
High Priest (Luke 22:31-34). Those
who receive spiritual and eternal life at the moment of their justification by
faith never have their faith or spiritual life entirely eliminated. Consequently, in all the saints their
union with Christ by faith produces visible results, so that their faith is
never isolated from spiritual graces and never without works.[v] Saving faith always results in
justification, but not justification only, but also sanctification and its
endpoint, glorification, for the exercise of saving faith always results in the
“obedience of faith.”[vi]
believe, the noun faith[i] regularly refers to the faith exercised at the moment of
conversion and regeneration, bringing immediate justification and all the
blessings of union with Christ.[ii] As seen with the adjective faithful/believing, Scripture does not draw a sharp distinction in its usage
of the noun faith between the faith
exercised at the moment of regeneration and the faith continually present in
all true Christians—the believer’s continuing entrusting of himself to Christ
for justification, sanctification, and eternal life is simply the continuation
of the state into which he entered for the first time at the moment of his
conversion.[iii] Thus, all God’s people continually
trust in Christ alone for their salvation;[iv] even those in a state of severe
backsliding are preserved from the loss of faith by the intercession of their
High Priest (Luke 22:31-34). Those
who receive spiritual and eternal life at the moment of their justification by
faith never have their faith or spiritual life entirely eliminated. Consequently, in all the saints their
union with Christ by faith produces visible results, so that their faith is
never isolated from spiritual graces and never without works.[v] Saving faith always results in
justification, but not justification only, but also sanctification and its
endpoint, glorification, for the exercise of saving faith always results in the
“obedience of faith.”[vi]
The specific object
of faith is Christ the Mediator, and through Him the Triune God,[vii]
to whom one comes with an assured confidence[viii]
in His ability and willingness to save, without any additional human
requirements of works (Romans 3:27-28), in accordance with His promise, but it
also encompasses the entire revelation and body of truth contained in the Word
of God, which is “the faith.”[ix] “The faith in Christ”[x]
includes, in addition to the direct act of faith in the Person of the Redeemer,
the recognition of other Scriptural truths such as “righteousness, temperance,
and judgment to come” (Acts 24:24).
“The faith” includes the gospel (Philippians 1:27), all that Paul
preached (Galatians 1:23), and all the propositional and practical affirmations
of Christianity (Ephesians 4:5), for it consists of all that has been revealed
by Christ,[xi] the
entirety of the Scripture, to which each true believer and church are commanded
to conform and to which they will attain perfect conformity eschatologically
(Ephesians 4:13-14). Loyalty to
Christ and Christianity, to “the faith,” requires both justifying faith and
faithfulness.[xii] Thus, those who are born again are
“obedient to the faith” (Acts 6:7)[xiii]
while an unconverted man who “turn[s] away . . . from the faith” rejects
Christianity and refuses to come to conversion (Acts 13:8). Those who have Christ in them—which
necessarily produces inward and outward holiness—are those who are “in the
faith” (2 Corinthians 13:5). The
faith[xiv]
includes both doctrinal propositions[xv]
and a holy lifestyle, including edifying speech (1 Timothy 1:4), care for one’s
needy family members (1 Timothy 5:8), righteousness, godliness, faithfulness,
love, patience, and meekness (1 Timothy 6:11), and both the avoidance of a love
for money (1 Timothy 6:10) and profane babblings (1 Timothy 6:20-21). The propositional and practical
elements of the faith are inextricably intertwined,[xvi]
so that a sound or healthy faith includes both propositional and practical
soundness.[xvii] Scriptural faith and faithfulness
includes walking humbly with God.[xviii] Fighting the “good fight of faith” (1
Timothy 6:12) and earnestly contending for the faith (Jude 3) involves a
grace-enabled battle for both the propositional and practical elements of the
faith in the church and the world while holding to them oneself; the believer is to possess and contend
for a unhypocritical or unfeigned faith.[xix] The “faith of God’s elect” includes
both “truth” and “godliness” (Titus 1:1);
failure to tenaciously hold to faith and a good conscience leads to
doctrinal and practical shipwreck concerning the faith.[xx] Obedience to Scripture establishes Christians
and churches in the faith (Acts 16:5), for those who are reconciled to God “continue
in the faith grounded and settled,” and are not “moved away from the hope of
the gospel” (Colossians 1:23).[xxi] Spiritual leaders and disciplers are to
train others to faithful steadfastness in all the truths of the Word, acting as
spiritual fathers who establish spiritual sons in the faith,[xxii]
for sanctification includes being progressively built up upon the foundation of
the faith.[xxiii] Believers commit themselves to “the
faith” at the moment of their conversion and grow in their knowledge of,
practice of, and ability to practice, defend, and propogate the faith in its
propositional and practical entirety in their progressive sanctification.
of faith is Christ the Mediator, and through Him the Triune God,[vii]
to whom one comes with an assured confidence[viii]
in His ability and willingness to save, without any additional human
requirements of works (Romans 3:27-28), in accordance with His promise, but it
also encompasses the entire revelation and body of truth contained in the Word
of God, which is “the faith.”[ix] “The faith in Christ”[x]
includes, in addition to the direct act of faith in the Person of the Redeemer,
the recognition of other Scriptural truths such as “righteousness, temperance,
and judgment to come” (Acts 24:24).
“The faith” includes the gospel (Philippians 1:27), all that Paul
preached (Galatians 1:23), and all the propositional and practical affirmations
of Christianity (Ephesians 4:5), for it consists of all that has been revealed
by Christ,[xi] the
entirety of the Scripture, to which each true believer and church are commanded
to conform and to which they will attain perfect conformity eschatologically
(Ephesians 4:13-14). Loyalty to
Christ and Christianity, to “the faith,” requires both justifying faith and
faithfulness.[xii] Thus, those who are born again are
“obedient to the faith” (Acts 6:7)[xiii]
while an unconverted man who “turn[s] away . . . from the faith” rejects
Christianity and refuses to come to conversion (Acts 13:8). Those who have Christ in them—which
necessarily produces inward and outward holiness—are those who are “in the
faith” (2 Corinthians 13:5). The
faith[xiv]
includes both doctrinal propositions[xv]
and a holy lifestyle, including edifying speech (1 Timothy 1:4), care for one’s
needy family members (1 Timothy 5:8), righteousness, godliness, faithfulness,
love, patience, and meekness (1 Timothy 6:11), and both the avoidance of a love
for money (1 Timothy 6:10) and profane babblings (1 Timothy 6:20-21). The propositional and practical
elements of the faith are inextricably intertwined,[xvi]
so that a sound or healthy faith includes both propositional and practical
soundness.[xvii] Scriptural faith and faithfulness
includes walking humbly with God.[xviii] Fighting the “good fight of faith” (1
Timothy 6:12) and earnestly contending for the faith (Jude 3) involves a
grace-enabled battle for both the propositional and practical elements of the
faith in the church and the world while holding to them oneself; the believer is to possess and contend
for a unhypocritical or unfeigned faith.[xix] The “faith of God’s elect” includes
both “truth” and “godliness” (Titus 1:1);
failure to tenaciously hold to faith and a good conscience leads to
doctrinal and practical shipwreck concerning the faith.[xx] Obedience to Scripture establishes Christians
and churches in the faith (Acts 16:5), for those who are reconciled to God “continue
in the faith grounded and settled,” and are not “moved away from the hope of
the gospel” (Colossians 1:23).[xxi] Spiritual leaders and disciplers are to
train others to faithful steadfastness in all the truths of the Word, acting as
spiritual fathers who establish spiritual sons in the faith,[xxii]
for sanctification includes being progressively built up upon the foundation of
the faith.[xxiii] Believers commit themselves to “the
faith” at the moment of their conversion and grow in their knowledge of,
practice of, and ability to practice, defend, and propogate the faith in its
propositional and practical entirety in their progressive sanctification.
[ii]
Matthew
8:10-11; 9:2; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:48; 17:19; 18:42; Acts
14:27; 15:9; 20:21; 26:18; Romans 3:25-28, 30-31; 4:5, 9, 11-14, 16, 19-20;
5:1-2, 9:30, 32; 10:6, 8, 17; 11:20; Galatians 3:2, 5, 7-9, 11-12, 14, 22-26,
5:5-6, Ephesians 2:8; Colossians 2:12; 2 Thessalonians 2:13.
Matthew
8:10-11; 9:2; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:48; 17:19; 18:42; Acts
14:27; 15:9; 20:21; 26:18; Romans 3:25-28, 30-31; 4:5, 9, 11-14, 16, 19-20;
5:1-2, 9:30, 32; 10:6, 8, 17; 11:20; Galatians 3:2, 5, 7-9, 11-12, 14, 22-26,
5:5-6, Ephesians 2:8; Colossians 2:12; 2 Thessalonians 2:13.
[iii] An examination
of all or at least almost all the passages referenced in the previous footnote
will validate this fact. As
Abraham’s faith in his initial conversion began a lifelong entrusting of
himself to his Redeemer, so the Christian’s exercise of saving faith leads to
his being one who walks in the steps of the faith exercised by Abraham (Romans
4:11-12) for the word of faith includes both righteousness received at the
moment of conversion and the confession of Christ before men and life of prayer
that springs out of the presence of faith in the heart (Romans 10:6-17); initial receipt of the Spirit at the
moment of faith is united to the presence of faith that leads to the exercise
of spiritual gifts (Galatians 3:2, 5), and those who receive righteousness by
faith are those in whom faith works by love (Galatians 5:5-6). A variety of texts speak of the faith
present as a mark of all the people of God; cf. 1 Corinthians 15:14, 17 &
the texts in the following note.
of all or at least almost all the passages referenced in the previous footnote
will validate this fact. As
Abraham’s faith in his initial conversion began a lifelong entrusting of
himself to his Redeemer, so the Christian’s exercise of saving faith leads to
his being one who walks in the steps of the faith exercised by Abraham (Romans
4:11-12) for the word of faith includes both righteousness received at the
moment of conversion and the confession of Christ before men and life of prayer
that springs out of the presence of faith in the heart (Romans 10:6-17); initial receipt of the Spirit at the
moment of faith is united to the presence of faith that leads to the exercise
of spiritual gifts (Galatians 3:2, 5), and those who receive righteousness by
faith are those in whom faith works by love (Galatians 5:5-6). A variety of texts speak of the faith
present as a mark of all the people of God; cf. 1 Corinthians 15:14, 17 &
the texts in the following note.
[iv]
Thus, all
the people of God have faith, Luke 18:7-8; Romans 1:8, 12; 1 Corinthians 2:5;
Galatians 6:10; Colossians 1:4; Philippians 2:17; 1 Thessalonians 3:2, 5-7; 2
Thessalonians 3:2.
Thus, all
the people of God have faith, Luke 18:7-8; Romans 1:8, 12; 1 Corinthians 2:5;
Galatians 6:10; Colossians 1:4; Philippians 2:17; 1 Thessalonians 3:2, 5-7; 2
Thessalonians 3:2.
[v]
James
speaks of faith as the present possession of all the saints (James 1:3, 2:1,
5), and the kind of faith that they possess, the “faith of God’s elect” (Titus
1:1), is never without works (James 2:17-26). Hebrews similarly assumes justifying faith always results in
perseverance, even in light of severe difficulties. Evidence from both James and Hebrews is explicated below.
James
speaks of faith as the present possession of all the saints (James 1:3, 2:1,
5), and the kind of faith that they possess, the “faith of God’s elect” (Titus
1:1), is never without works (James 2:17-26). Hebrews similarly assumes justifying faith always results in
perseverance, even in light of severe difficulties. Evidence from both James and Hebrews is explicated below.
[vi]
uJpakohn pi÷stewß, Romans 1:5; 16:26. These two texts, the first and last references to faith in Romans, both mentioning the “obedience of faith”
through which pagan Gentiles are transformed into a‚gioi, holy ones or saints (1:7), illustrate the fact that
Romans teaches that the salvation which is received through faith includes not
justification only (3-5), but sanctification also (6-8, 12-15).
uJpakohn pi÷stewß, Romans 1:5; 16:26. These two texts, the first and last references to faith in Romans, both mentioning the “obedience of faith”
through which pagan Gentiles are transformed into a‚gioi, holy ones or saints (1:7), illustrate the fact that
Romans teaches that the salvation which is received through faith includes not
justification only (3-5), but sanctification also (6-8, 12-15).
[vii]
In texts
such as Romans 3:22; Galatians 2:16, 20; 3:22; Epheisans 3:12; Philippians 3:9
the pi÷stiß
Cristouv, “faith of Christ,” and their
related phrases are objective genitives, signifying “faith in Christ.” Compare Romans 5:1-2; Ephesians 2:18;
& pgs. 81-98, Chapter 7, “On
the pi÷stiß
Cristouv Question,” On Romans: And Other New Testament Essays, C. E. B. Cranfield. Edinburgh: T
& T Clark, 1998. Carson &
Beale note:
In texts
such as Romans 3:22; Galatians 2:16, 20; 3:22; Epheisans 3:12; Philippians 3:9
the pi÷stiß
Cristouv, “faith of Christ,” and their
related phrases are objective genitives, signifying “faith in Christ.” Compare Romans 5:1-2; Ephesians 2:18;
& pgs. 81-98, Chapter 7, “On
the pi÷stiß
Cristouv Question,” On Romans: And Other New Testament Essays, C. E. B. Cranfield. Edinburgh: T
& T Clark, 1998. Carson &
Beale note:
[P]rior to the 1970s the construction pistis Iēsou
Christou was almost universally
understood to mean “faith in Jesus Christ” (the so-called objective genitive),
but in recent decades many scholars have argued that it should be rendered “the
faith/faithfulness of Jesus Christ” (subjective genitive). . . . [T]he
arguments usually advanced against the traditional interpretation are either
irrelevant (e.g., some scholars point to the absence of pistis + objective genitive of a person in classical
literature, but this absence is precisely what one would expect in documents
that do not otherwise speak about the need for believing in a person) or based
on an inadequate understanding of the objective genitive (e.g., that it is not
natural, or that it does not apply in this case because pisteuō is construed with the dative or with a prepositional
phrase). The ambiguity inherent in genitival constructions can be resolved only
by examining unambiguous constructions in the immediate and broader contexts,
preferably if they use the same or cognate terms. The NT as a whole, and Paul
in particular, regularly and indisputably use both pistis and pisteuō
of the individual’s faith in God or Christ, but they never make unambiguous
statements such as episteusen Iēsous
(“Jesus believed”) or pistos estin Iēsous (“Jesus is believing/faithful”). These and other considerations explain
why the early fathers who spoke Greek as their native tongue never seem to have
entertained the idea that this genitival construction has Jesus Christ as the
subject of the implied action (pgs. 789-790, Commentary on the New Testament
Use of the Old Testament, G. K. Beale
& D. A. Carson. Grand Rapids,
MI: Baker Academic, 2007).
Christou was almost universally
understood to mean “faith in Jesus Christ” (the so-called objective genitive),
but in recent decades many scholars have argued that it should be rendered “the
faith/faithfulness of Jesus Christ” (subjective genitive). . . . [T]he
arguments usually advanced against the traditional interpretation are either
irrelevant (e.g., some scholars point to the absence of pistis + objective genitive of a person in classical
literature, but this absence is precisely what one would expect in documents
that do not otherwise speak about the need for believing in a person) or based
on an inadequate understanding of the objective genitive (e.g., that it is not
natural, or that it does not apply in this case because pisteuō is construed with the dative or with a prepositional
phrase). The ambiguity inherent in genitival constructions can be resolved only
by examining unambiguous constructions in the immediate and broader contexts,
preferably if they use the same or cognate terms. The NT as a whole, and Paul
in particular, regularly and indisputably use both pistis and pisteuō
of the individual’s faith in God or Christ, but they never make unambiguous
statements such as episteusen Iēsous
(“Jesus believed”) or pistos estin Iēsous (“Jesus is believing/faithful”). These and other considerations explain
why the early fathers who spoke Greek as their native tongue never seem to have
entertained the idea that this genitival construction has Jesus Christ as the
subject of the implied action (pgs. 789-790, Commentary on the New Testament
Use of the Old Testament, G. K. Beale
& D. A. Carson. Grand Rapids,
MI: Baker Academic, 2007).
Similarly,
Warfield noted:
Warfield noted:
[The] object [of] pi÷stiß is most
frequently joined to [it] as an objective genitive, a construction occurring
some seventeen times, twelve of which fall in the writings of Paul. In four of
them the genitive is that of the thing, namely in Philippians 1:27 the gospel,
in 2 Thessalonians 2:13 the saving truth, in Colossians 2:12 the almighty
working of God, and in Acts 3:16 the name of Jesus. In one of them it is God
(Mark 11:22). The certainty that the genitive is that of object in these cases
is decisive with reference to its nature in the remaining cases, in which Jesus
Christ is set forth as the object on which faith rests (Romans 3:22, 26;
Galatians 2:16 [2x], 20; 3:22; Ephesians 3:12; 4:13; Philippians 3:9; James
2:1; Revelation 2:13; 14:12). (“The Biblical Doctrine of Faith,” Warfield, in Biblical
Doctrines, vol. 2 of Works.)
frequently joined to [it] as an objective genitive, a construction occurring
some seventeen times, twelve of which fall in the writings of Paul. In four of
them the genitive is that of the thing, namely in Philippians 1:27 the gospel,
in 2 Thessalonians 2:13 the saving truth, in Colossians 2:12 the almighty
working of God, and in Acts 3:16 the name of Jesus. In one of them it is God
(Mark 11:22). The certainty that the genitive is that of object in these cases
is decisive with reference to its nature in the remaining cases, in which Jesus
Christ is set forth as the object on which faith rests (Romans 3:22, 26;
Galatians 2:16 [2x], 20; 3:22; Ephesians 3:12; 4:13; Philippians 3:9; James
2:1; Revelation 2:13; 14:12). (“The Biblical Doctrine of Faith,” Warfield, in Biblical
Doctrines, vol. 2 of Works.)
Compare
the many pisteu/w + ei˙ß contructions
with Christ as their object (Matthew 18:6; Mark 9:42; John 1:12; 2:11; 3:15-18,
etc.), although such faith directed toward Christ includes faith in that God
who sent Him as well (John 5:24; 1 Thessalonians 1:8; 1 Peter 1:21).
the many pisteu/w + ei˙ß contructions
with Christ as their object (Matthew 18:6; Mark 9:42; John 1:12; 2:11; 3:15-18,
etc.), although such faith directed toward Christ includes faith in that God
who sent Him as well (John 5:24; 1 Thessalonians 1:8; 1 Peter 1:21).
[viii]
Acts
17:31; Romans 4:21. While personal
assurance of salvation is not of the essence, but is of the well-being, of
faith, faith does necessarily involve certainty about the ability and
willingness of God to save in accordance with His gospel promises.
Acts
17:31; Romans 4:21. While personal
assurance of salvation is not of the essence, but is of the well-being, of
faith, faith does necessarily involve certainty about the ability and
willingness of God to save in accordance with His gospel promises.
[ix]
In
Galatians 3:23, 25, “the faith” refers to the fuller revelation in the New
Testament, as set in contrast with the Mosaic dispensation, that Jesus Christ
of Nazareth is the promised Messiah;
saving faith now involves trusting that the son of Mary is the crucified
and risen Redeemer.
In
Galatians 3:23, 25, “the faith” refers to the fuller revelation in the New
Testament, as set in contrast with the Mosaic dispensation, that Jesus Christ
of Nazareth is the promised Messiah;
saving faith now involves trusting that the son of Mary is the crucified
and risen Redeemer.
[xi]
Revelation
2:13; 14:12. “The faith” is “the
faith of Jesus” (thn pi÷stin ∆Ihsouv), who
calls it “my faith” (thn pi÷stin mou), because
it is revelation from Him and about Him, a body of truth that pertains to Him and,
being possessed by Him, is communicated to, received by, and practiced by His
people.
Revelation
2:13; 14:12. “The faith” is “the
faith of Jesus” (thn pi÷stin ∆Ihsouv), who
calls it “my faith” (thn pi÷stin mou), because
it is revelation from Him and about Him, a body of truth that pertains to Him and,
being possessed by Him, is communicated to, received by, and practiced by His
people.
[xii]
Revelation
2:19; 13:10, etc. It is very clear
that pi÷stiß refers, at times, to faithfulness, rather than to the
subjective act of faith; see, e.
g., Romans 3:3; Titus 2:10.
Revelation
2:19; 13:10, etc. It is very clear
that pi÷stiß refers, at times, to faithfulness, rather than to the
subjective act of faith; see, e.
g., Romans 3:3; Titus 2:10.
[xiii]
uJph/kouon thØv pi÷stei. The
imperfect uJph/kouon includes more than just obedience to the Divine
summons to pardon and justification.
uJph/kouon thØv pi÷stei. The
imperfect uJph/kouon includes more than just obedience to the Divine
summons to pardon and justification.
[xiv]
All the references
to pi÷stiß
in in the pastoral epistles relate to the
faith as a body of truth, while some to faithfulness also, and to the
subjective exercise of faith in sanctification, with one or the other side of pi÷stiß emphasized to different degrees in the various
passages; see 1 Timothy 1:2, 4–5,
14, 19; 2:7, 15; 3:9, 13; 4:1, 6, 12; 5:8, 12; 6:10–12, 21; 2 Timothy 1:5, 13;
2:18, 22; 3:8, 10, 15; 4:7; Titus 1:1, 4, 13; 2:2, 10; 3:15. The study entitled “The pi÷stiß word-group in the Pastoral Epistles” (pgs. 213-217, A
Critical and Exegetical Commentary on the Pastoral Epistles, I. H. Marshall & P. H. Towner. London: T & T Clark, 2004) has some value, despite various
errors, including those derived from rationalism.
All the references
to pi÷stiß
in in the pastoral epistles relate to the
faith as a body of truth, while some to faithfulness also, and to the
subjective exercise of faith in sanctification, with one or the other side of pi÷stiß emphasized to different degrees in the various
passages; see 1 Timothy 1:2, 4–5,
14, 19; 2:7, 15; 3:9, 13; 4:1, 6, 12; 5:8, 12; 6:10–12, 21; 2 Timothy 1:5, 13;
2:18, 22; 3:8, 10, 15; 4:7; Titus 1:1, 4, 13; 2:2, 10; 3:15. The study entitled “The pi÷stiß word-group in the Pastoral Epistles” (pgs. 213-217, A
Critical and Exegetical Commentary on the Pastoral Epistles, I. H. Marshall & P. H. Towner. London: T & T Clark, 2004) has some value, despite various
errors, including those derived from rationalism.
[xvii]
Titus
1:10-16; 2:1-10; Jude 3-20; Revelation 2:13-16; cf. the results of coming to
“the unity of the faith” in knowledge of and likeness to the Son of God in
purity of doctrine and of life (Ephesians 4:14-16), in love for God with all
the mind and all the heart and soul.
Titus
1:10-16; 2:1-10; Jude 3-20; Revelation 2:13-16; cf. the results of coming to
“the unity of the faith” in knowledge of and likeness to the Son of God in
purity of doctrine and of life (Ephesians 4:14-16), in love for God with all
the mind and all the heart and soul.
[xviii]
Matthew
23:23, referencing Micah 6:8.
Micah’s “to do justly, and to love mercy, and to walk humbly with thy
God” (:ÔKy`RhølTa_MIo
tRk™Rl Ao¶EnVxAh◊w dRs$Rj tAbSh∞Aa◊w ‹fDÚpVvIm twôøcSo) is referenced in Matthew as “judgment, mercy, and
faith” (thn
kri÷sin kai« ton e¶leon kai« thn pi÷stin). Compare also Zechariah 7:9.
Matthew
23:23, referencing Micah 6:8.
Micah’s “to do justly, and to love mercy, and to walk humbly with thy
God” (:ÔKy`RhølTa_MIo
tRk™Rl Ao¶EnVxAh◊w dRs$Rj tAbSh∞Aa◊w ‹fDÚpVvIm twôøcSo) is referenced in Matthew as “judgment, mercy, and
faith” (thn
kri÷sin kai« ton e¶leon kai« thn pi÷stin). Compare also Zechariah 7:9.
[xix]
A pi÷stiß that is aÓnupo/kritoß; 1 Timothy 1:5; 2 Timothy 1:5.
The believer, and especially the spiritual leader, must not be a fake or
be disingenuous in his doctrinal profession or his lifestyle.
A pi÷stiß that is aÓnupo/kritoß; 1 Timothy 1:5; 2 Timothy 1:5.
The believer, and especially the spiritual leader, must not be a fake or
be disingenuous in his doctrinal profession or his lifestyle.
[xxi]
The “if,” ei¶ge, of Colossians 1:23 introduces a first class, not a
third class conditional clause;
Paul assumes that the Colossians will continue in the faith.
The “if,” ei¶ge, of Colossians 1:23 introduces a first class, not a
third class conditional clause;
Paul assumes that the Colossians will continue in the faith.
[xxiii]
Jude
20. Jude opens and closes his
epistle with a reference to “the faith” (Jude 3, 20), so “building up yourselves on your most holy faith,” thØv aJgiwta¿thØ uJmw◊n
pi÷stei e˙poikodomouvnteß e˚autou/ß,
refers to individual and corporate Christian edification on the basis of and
grounded upon “the faith,” so that in this manner growing spiritually,
believers will be protected from apostasy and “keep themselves in the love of
God,” e˚autouß
e˙n aÓga¿phØ Qeouv thrh/sete, Jude 21.
Jude
20. Jude opens and closes his
epistle with a reference to “the faith” (Jude 3, 20), so “building up yourselves on your most holy faith,” thØv aJgiwta¿thØ uJmw◊n
pi÷stei e˙poikodomouvnteß e˚autou/ß,
refers to individual and corporate Christian edification on the basis of and
grounded upon “the faith,” so that in this manner growing spiritually,
believers will be protected from apostasy and “keep themselves in the love of
God,” e˚autouß
e˙n aÓga¿phØ Qeouv thrh/sete, Jude 21.
“The just shall live by faith”— A Study of the Relationship of Faith to Salvation in its Justifying, Sanctifying, and Glorifying Fulness, part 10
The New Testament
indicates that Abraham received life when he believed[i] God,[ii]
for the just shall live by faith.[iii] The verb believe is used[iv]
of receiving revelation[v]
and of the moment of saving belief in the gospel and in the Christ who is
revealed therein, through which sinners become the people of God.[vi] Such saving faith always leads to
continuing faith[vii] in God
through Christ by means of the Word, for when God gives the lost saving faith,
He will continue to give them faith.[viii] That is, by means of the exercise of
saving faith in Christ at the moment of conversion and regeneration, the lost
become those who are believers, those who are believing ones.[ix] They believe at a point in time, with
the result that they continue to believe.[x] Their belief is not simply intellectual
assent, but a whole-hearted committal, surrender, and entrusting of their
entire persons to Christ as the Son of God and their own personal Savior,[xi]
being assured that He will keep His promise to save all those who in this
manner come to Him.[xii] In contrast, the unconverted are in a
state of unbelief[xiii] in
Christ.[xiv] While they can make superficially
positive responses to Christ,[xv]
they refuse to entrust themselves to Him[xvi]
and believe the gospel[xvii]
because they reject the testimony to Him of the Word.[xviii]
indicates that Abraham received life when he believed[i] God,[ii]
for the just shall live by faith.[iii] The verb believe is used[iv]
of receiving revelation[v]
and of the moment of saving belief in the gospel and in the Christ who is
revealed therein, through which sinners become the people of God.[vi] Such saving faith always leads to
continuing faith[vii] in God
through Christ by means of the Word, for when God gives the lost saving faith,
He will continue to give them faith.[viii] That is, by means of the exercise of
saving faith in Christ at the moment of conversion and regeneration, the lost
become those who are believers, those who are believing ones.[ix] They believe at a point in time, with
the result that they continue to believe.[x] Their belief is not simply intellectual
assent, but a whole-hearted committal, surrender, and entrusting of their
entire persons to Christ as the Son of God and their own personal Savior,[xi]
being assured that He will keep His promise to save all those who in this
manner come to Him.[xii] In contrast, the unconverted are in a
state of unbelief[xiii] in
Christ.[xiv] While they can make superficially
positive responses to Christ,[xv]
they refuse to entrust themselves to Him[xvi]
and believe the gospel[xvii]
because they reject the testimony to Him of the Word.[xviii]
The adjective faithful/believing[xix] illustrates the Biblical continuity between the initial
act of faith in conversion and the continued believing of the regenerate and
the related identity of those who have believed in Christ and those who are
faithful to Him. God[xx]
and Christ[xxi] are
faithful, many individual Christians[xxii]
and groups of Christians[xxiii]
are specified as being faithful, and all those who believe[xxiv]
are the faithful.[xxv] While there are certainly degrees of
faithfulness, and indwelling sin is present and ever active in the regenerate,
nonetheless all Christians are specified as faithful, and no text indicates that any believer is unfaithful.[xxvi] On the contrary, only those who are
lost are specified by the adjective unfaithful or unbelieving.[xxvii] The faithful are all those who have
received spiritual grace, been adopted into God’s family, and consequently
become church members, rather than only a subcategory of the church or a
subclass of Christian.[xxviii] The faithful are those who enter the
everlasting kingdom rather than burning in hell,[xxix]
and those who receive the crown of life and who will be with the Lamb rather
than being separated from Him forever.[xxx] Those who come to believe in Christ are
made, by supernatural grace, into those who will continue to entrust themselves
to Him. God makes them into those
who are characteristically faithful, rather than being unfaithful.
act of faith in conversion and the continued believing of the regenerate and
the related identity of those who have believed in Christ and those who are
faithful to Him. God[xx]
and Christ[xxi] are
faithful, many individual Christians[xxii]
and groups of Christians[xxiii]
are specified as being faithful, and all those who believe[xxiv]
are the faithful.[xxv] While there are certainly degrees of
faithfulness, and indwelling sin is present and ever active in the regenerate,
nonetheless all Christians are specified as faithful, and no text indicates that any believer is unfaithful.[xxvi] On the contrary, only those who are
lost are specified by the adjective unfaithful or unbelieving.[xxvii] The faithful are all those who have
received spiritual grace, been adopted into God’s family, and consequently
become church members, rather than only a subcategory of the church or a
subclass of Christian.[xxviii] The faithful are those who enter the
everlasting kingdom rather than burning in hell,[xxix]
and those who receive the crown of life and who will be with the Lamb rather
than being separated from Him forever.[xxx] Those who come to believe in Christ are
made, by supernatural grace, into those who will continue to entrust themselves
to Him. God makes them into those
who are characteristically faithful, rather than being unfaithful.
[i]
pisteu/w.
The verb appears 248 times in the New Testament: Matthew 8:13; 9:28;
18:6; 21:22, 25, 32; 24:23, 26; 27:42; Mark 1:15; 5:36; 9:23–24, 42; 11:23–24,
31; 13:21; 15:32; 16:13–14, 16–17; Luke 1:20, 45; 8:12–13, 50; 16:11; 20:5;
22:67; 24:25; John 1:7, 12, 50; 2:11, 22–24; 3:12, 15–16, 18, 36; 4:21, 39,
41–42, 48, 50, 53; 5:24, 38, 44, 46–47; 6:29–30, 35–36, 40, 47, 64, 69; 7:5,
31, 38–39, 48; 8:24, 30–31, 45–46; 9:18, 35–36, 38; 10:25–26, 37–38, 42; 11:15,
25–27, 40, 42, 45, 48; 12:11, 36–39, 42, 44, 46–47; 13:19; 14:1, 10–12, 29;
16:9, 27, 30–31; 17:8, 20–21; 19:35; 20:8, 25, 29, 31; Acts 2:44; 4:4, 32;
5:14; 8:12–13, 37; 9:26, 42; 10:43; 11:17, 21; 13:12, 39, 41, 48; 14:1, 23;
15:5, 7, 11; 16:31, 34; 17:12, 34; 18:8, 27; 19:2, 4, 18; 21:20, 25; 22:19;
24:14; 26:27; 27:25; Romans 1:16; 3:2, 22; 4:3, 5, 11, 17–18, 24; 6:8; 9:33;
10:4, 9–11, 14, 16; 13:11; 14:2; 15:13; 1 Corinthians 1:21; 3:5; 9:17; 11:18;
13:7; 14:22; 15:2, 11; 2 Corinthians 4:13; Galatians 2:7, 16; 3:6, 22;
Ephesians 1:13, 19; Philippians 1:29; 1 Thessalonians 1:7; 2:4, 10, 13; 4:14; 2
Thessalonians 1:10; 2:11–12; 1 Timothy 1:11, 16; 3:16; 2 Timothy 1:12; Titus
1:3; 3:8; Hebrews 4:3; 11:6; James 2:19, 23; 1 Peter 1:8, 21; 2:6–7; 1 John
3:23; 4:1, 16; 5:1, 5, 10, 13; Jude 5.
pisteu/w.
The verb appears 248 times in the New Testament: Matthew 8:13; 9:28;
18:6; 21:22, 25, 32; 24:23, 26; 27:42; Mark 1:15; 5:36; 9:23–24, 42; 11:23–24,
31; 13:21; 15:32; 16:13–14, 16–17; Luke 1:20, 45; 8:12–13, 50; 16:11; 20:5;
22:67; 24:25; John 1:7, 12, 50; 2:11, 22–24; 3:12, 15–16, 18, 36; 4:21, 39,
41–42, 48, 50, 53; 5:24, 38, 44, 46–47; 6:29–30, 35–36, 40, 47, 64, 69; 7:5,
31, 38–39, 48; 8:24, 30–31, 45–46; 9:18, 35–36, 38; 10:25–26, 37–38, 42; 11:15,
25–27, 40, 42, 45, 48; 12:11, 36–39, 42, 44, 46–47; 13:19; 14:1, 10–12, 29;
16:9, 27, 30–31; 17:8, 20–21; 19:35; 20:8, 25, 29, 31; Acts 2:44; 4:4, 32;
5:14; 8:12–13, 37; 9:26, 42; 10:43; 11:17, 21; 13:12, 39, 41, 48; 14:1, 23;
15:5, 7, 11; 16:31, 34; 17:12, 34; 18:8, 27; 19:2, 4, 18; 21:20, 25; 22:19;
24:14; 26:27; 27:25; Romans 1:16; 3:2, 22; 4:3, 5, 11, 17–18, 24; 6:8; 9:33;
10:4, 9–11, 14, 16; 13:11; 14:2; 15:13; 1 Corinthians 1:21; 3:5; 9:17; 11:18;
13:7; 14:22; 15:2, 11; 2 Corinthians 4:13; Galatians 2:7, 16; 3:6, 22;
Ephesians 1:13, 19; Philippians 1:29; 1 Thessalonians 1:7; 2:4, 10, 13; 4:14; 2
Thessalonians 1:10; 2:11–12; 1 Timothy 1:11, 16; 3:16; 2 Timothy 1:12; Titus
1:3; 3:8; Hebrews 4:3; 11:6; James 2:19, 23; 1 Peter 1:8, 21; 2:6–7; 1 John
3:23; 4:1, 16; 5:1, 5, 10, 13; Jude 5.
[iii]
Romans
1:17; Galatians 3:11; Hebrews 10:38; pi÷stiß. The noun appears 244 times in the New Testament:
Matthew 8:10; 9:2, 22, 29; 15:28; 17:20; 21:21; 23:23; Mark 2:5; 4:40; 5:34;
10:52; 11:22; Luke 5:20; 7:9, 50; 8:25, 48; 17:5–6, 19; 18:8, 42; 22:32; Acts
3:16; 6:5, 7–8; 11:24; 13:8; 14:9, 22, 27; 15:9; 16:5; 17:31; 20:21; 24:24;
26:18; Romans 1:5, 8, 12, 17; 3:3, 22, 25–28, 30–31; 4:5, 9, 11–14, 16, 19–20;
5:1–2; 9:30, 32; 10:6, 8, 17; 11:20; 12:3, 6; 14:1, 22–23; 16:26; 1 Corinthians
2:5; 12:9; 13:2, 13; 15:14, 17; 16:13; 2 Corinthians 1:24; 4:13; 5:7; 8:7;
10:15; 13:5; Galatians 1:23; 2:16, 20; 3:2, 5, 7–9, 11–12, 14, 22–26; 5:5–6,
22; 6:10; Ephesians 1:15; 2:8; 3:12, 17; 4:5, 13; 6:16, 23; Philippians 1:25,
27; 2:17; 3:9; Colossians 1:4, 23; 2:5, 7, 12; 1 Thessalonians 1:3, 8; 3:2,
5–7, 10; 5:8; 2 Thessalonians 1:3–4, 11; 2:13; 3:2; 1 Timothy 1:2, 4–5, 14, 19;
2:7, 15; 3:9, 13; 4:1, 6, 12; 5:8, 12; 6:10–12, 21; 2 Timothy 1:5, 13; 2:18,
22; 3:8, 10, 15; 4:7; Titus 1:1, 4, 13; 2:2, 10; 3:15; Philemon 1:5–6; Hebrews
4:2; 6:1, 12; 10:22, 38–11:1; 11:3–9, 11, 13, 17, 20–24, 27–31, 33, 39; 12:2; 13:7;
James 1:3, 6; 2:1, 5, 14, 17–18, 20, 22, 24, 26; 5:15; 1 Peter 1:5, 7, 9, 21;
5:9; 2 Peter 1:1, 5; 1 John 5:4; Jude 1:3, 20; Revelation 2:13, 19; 13:10;
14:12.
Romans
1:17; Galatians 3:11; Hebrews 10:38; pi÷stiß. The noun appears 244 times in the New Testament:
Matthew 8:10; 9:2, 22, 29; 15:28; 17:20; 21:21; 23:23; Mark 2:5; 4:40; 5:34;
10:52; 11:22; Luke 5:20; 7:9, 50; 8:25, 48; 17:5–6, 19; 18:8, 42; 22:32; Acts
3:16; 6:5, 7–8; 11:24; 13:8; 14:9, 22, 27; 15:9; 16:5; 17:31; 20:21; 24:24;
26:18; Romans 1:5, 8, 12, 17; 3:3, 22, 25–28, 30–31; 4:5, 9, 11–14, 16, 19–20;
5:1–2; 9:30, 32; 10:6, 8, 17; 11:20; 12:3, 6; 14:1, 22–23; 16:26; 1 Corinthians
2:5; 12:9; 13:2, 13; 15:14, 17; 16:13; 2 Corinthians 1:24; 4:13; 5:7; 8:7;
10:15; 13:5; Galatians 1:23; 2:16, 20; 3:2, 5, 7–9, 11–12, 14, 22–26; 5:5–6,
22; 6:10; Ephesians 1:15; 2:8; 3:12, 17; 4:5, 13; 6:16, 23; Philippians 1:25,
27; 2:17; 3:9; Colossians 1:4, 23; 2:5, 7, 12; 1 Thessalonians 1:3, 8; 3:2,
5–7, 10; 5:8; 2 Thessalonians 1:3–4, 11; 2:13; 3:2; 1 Timothy 1:2, 4–5, 14, 19;
2:7, 15; 3:9, 13; 4:1, 6, 12; 5:8, 12; 6:10–12, 21; 2 Timothy 1:5, 13; 2:18,
22; 3:8, 10, 15; 4:7; Titus 1:1, 4, 13; 2:2, 10; 3:15; Philemon 1:5–6; Hebrews
4:2; 6:1, 12; 10:22, 38–11:1; 11:3–9, 11, 13, 17, 20–24, 27–31, 33, 39; 12:2; 13:7;
James 1:3, 6; 2:1, 5, 14, 17–18, 20, 22, 24, 26; 5:15; 1 Peter 1:5, 7, 9, 21;
5:9; 2 Peter 1:1, 5; 1 John 5:4; Jude 1:3, 20; Revelation 2:13, 19; 13:10;
14:12.
Note also the 67 uses of the adjective pisto/ß: Matthew 24:45; 25:21, 23; Luke 12:42; 16:10–12;
19:17; John 20:27; Acts 10:45; 13:34; 16:1, 15; 1 Corinthians 1:9; 4:2, 17;
7:25; 10:13; 2 Corinthians 1:18; 6:15; Galatians 3:9; Ephesians 1:1; 6:21;
Colossians 1:2, 7; 4:7, 9; 1 Thessalonians 5:24; 2 Thessalonians 3:3; 1 Timothy
1:12, 15; 3:1, 11; 4:3, 9–10, 12; 5:16; 6:2; 2 Timothy 2:2, 11, 13; Titus 1:6,
9; 3:8; Hebrews 2:17; 3:2, 5; 10:23; 11:11; 1 Peter 4:19; 5:12; 1 John 1:9; 3
John 1:5; Revelation 1:5; 2:10, 13; 3:14; 17:14; 19:11; 21:5; 22:6.
19:17; John 20:27; Acts 10:45; 13:34; 16:1, 15; 1 Corinthians 1:9; 4:2, 17;
7:25; 10:13; 2 Corinthians 1:18; 6:15; Galatians 3:9; Ephesians 1:1; 6:21;
Colossians 1:2, 7; 4:7, 9; 1 Thessalonians 5:24; 2 Thessalonians 3:3; 1 Timothy
1:12, 15; 3:1, 11; 4:3, 9–10, 12; 5:16; 6:2; 2 Timothy 2:2, 11, 13; Titus 1:6,
9; 3:8; Hebrews 2:17; 3:2, 5; 10:23; 11:11; 1 Peter 4:19; 5:12; 1 John 1:9; 3
John 1:5; Revelation 1:5; 2:10, 13; 3:14; 17:14; 19:11; 21:5; 22:6.
The words pisto/w (2 Timothy
3:4), aÓpiste÷w (Mark 16:11, 16; Luke 24:11, 41; Acts 28:24; Romans
3:3; 2 Timothy 2:13), aÓpisti÷a (Matthew 13:58; 17:20; Mark 6:6; 9:24; 16:14; Romans
3:3; 4:20; 11:20, 23; 1 Timothy 1:13; Hebrews 3:12, 19), a‡pistoß (Matthew 17:17; Mark 9:19; Luke 9:41; 12:46; John
20:27; Acts 26:8; 1 Corinthians 6:6; 7:12–15; 10:27; 14:22–24; 2 Corinthians
4:4; 6:14–15; 1 Timothy 5:8; Titus 1:15; Revelation 21:8) and ojligo/pistoß (Matthew 6:30; 8:26; 14:31; 16:8; Luke 12:28)
complete the word group in the New Testament. Naturally, at different points the various words in the word
group are placed together; e. g.,
1 Corinthians 14:22 contrasts toiç pisteu/ousin with
toiç
aÓpi÷stoiß.
3:4), aÓpiste÷w (Mark 16:11, 16; Luke 24:11, 41; Acts 28:24; Romans
3:3; 2 Timothy 2:13), aÓpisti÷a (Matthew 13:58; 17:20; Mark 6:6; 9:24; 16:14; Romans
3:3; 4:20; 11:20, 23; 1 Timothy 1:13; Hebrews 3:12, 19), a‡pistoß (Matthew 17:17; Mark 9:19; Luke 9:41; 12:46; John
20:27; Acts 26:8; 1 Corinthians 6:6; 7:12–15; 10:27; 14:22–24; 2 Corinthians
4:4; 6:14–15; 1 Timothy 5:8; Titus 1:15; Revelation 21:8) and ojligo/pistoß (Matthew 6:30; 8:26; 14:31; 16:8; Luke 12:28)
complete the word group in the New Testament. Naturally, at different points the various words in the word
group are placed together; e. g.,
1 Corinthians 14:22 contrasts toiç pisteu/ousin with
toiç
aÓpi÷stoiß.
[iv]
The
classification in the rest of this paragraph is not a comprehensive examination
of all that is involved in every usage of pisteu/w
in the New Testament. It provides
an overview of all uses as background for the uses of pisteu/w that relate to sanctification, the subject of the
paragraphs that follow. The
classification of the uses of pi÷stiß follows the
examination of the uses of pisteu/w.
The
classification in the rest of this paragraph is not a comprehensive examination
of all that is involved in every usage of pisteu/w
in the New Testament. It provides
an overview of all uses as background for the uses of pisteu/w that relate to sanctification, the subject of the
paragraphs that follow. The
classification of the uses of pi÷stiß follows the
examination of the uses of pisteu/w.
[v]
The aorist
of pisteu/w is employed for receipt of revelation about Christ
that preceeds the aorist act of saving faith in John 4:21; 10:38; Acts 13:41;
Romans 10:16 & Hebrews 11:6. In
John 4:21, Christ commands the woman at the well to believe (Gu/nai, pi÷steuso/n moi) in the Word of God that He is speaking and revealing,
so that she might come to saving faith, for receiving the Word is necessary to
come to saving faith in Christ (John 10:38), although the unbeliever can
exercise a kind of faith in Divine revelation that falls short of saving faith
(John 2:23-3:3; Acts 8:13; 26:27-28).
The aorist
of pisteu/w is employed for receipt of revelation about Christ
that preceeds the aorist act of saving faith in John 4:21; 10:38; Acts 13:41;
Romans 10:16 & Hebrews 11:6. In
John 4:21, Christ commands the woman at the well to believe (Gu/nai, pi÷steuso/n moi) in the Word of God that He is speaking and revealing,
so that she might come to saving faith, for receiving the Word is necessary to
come to saving faith in Christ (John 10:38), although the unbeliever can
exercise a kind of faith in Divine revelation that falls short of saving faith
(John 2:23-3:3; Acts 8:13; 26:27-28).
[vi]
The aorist
of pisteu/w is employed for the instantaneous transaction of
justifying faith in Matthew 21:32 (publicans and harlots believe the gospel as
preached by John the Baptist, while the chief priests and elders did not
believe, nor feel remorse, in order that they might believe); Mark 16:15-17;
Luke 8:12; John 1:7; 4:39-41; 4:53; 5:44; 6:29-30; 7:31, 48; 8:24, 30; 9:36;
10:38 (where aorist belief in Christ’s miracles, receipt of revelation about
Christ, preceeds the aorist act of saving faith); 10:42; 11:42, 45; 12:38, 47;
17:8, 21; 19:35; 20:29, 31; Acts 4:4, 32; 8:12-13 (genuine conversion in most,
spurious “faith” in Simon the sorceror); 9:42; 11:17, 21; 13:12, 48; 14:1;
15:7; 16:31; 17:12, 34; 18:8; 19:2 (what Paul assumes was a true conversion,
although it was not one at this point); 19:4; Romans 10:9 (summary action for
both belief and confession, although belief, unlike confession, must take place
at the moment of regeneration); 10:14; 13:11; 1 Corinthians 3:5; 15:2, 11; Galatians
2:16; Ephesians 1:13; 2 Thessalonians 2:12 (cf. v. 11-13); 1 Timothy 3:16;
Hebrews 4:3.
The aorist
of pisteu/w is employed for the instantaneous transaction of
justifying faith in Matthew 21:32 (publicans and harlots believe the gospel as
preached by John the Baptist, while the chief priests and elders did not
believe, nor feel remorse, in order that they might believe); Mark 16:15-17;
Luke 8:12; John 1:7; 4:39-41; 4:53; 5:44; 6:29-30; 7:31, 48; 8:24, 30; 9:36;
10:38 (where aorist belief in Christ’s miracles, receipt of revelation about
Christ, preceeds the aorist act of saving faith); 10:42; 11:42, 45; 12:38, 47;
17:8, 21; 19:35; 20:29, 31; Acts 4:4, 32; 8:12-13 (genuine conversion in most,
spurious “faith” in Simon the sorceror); 9:42; 11:17, 21; 13:12, 48; 14:1;
15:7; 16:31; 17:12, 34; 18:8; 19:2 (what Paul assumes was a true conversion,
although it was not one at this point); 19:4; Romans 10:9 (summary action for
both belief and confession, although belief, unlike confession, must take place
at the moment of regeneration); 10:14; 13:11; 1 Corinthians 3:5; 15:2, 11; Galatians
2:16; Ephesians 1:13; 2 Thessalonians 2:12 (cf. v. 11-13); 1 Timothy 3:16;
Hebrews 4:3.
The future of pisteu/w likewise regularly represents the point of saving conversion, a fact
supported in the contexts where belief as receiving the Word is under consideration (John 3:12; 5:47), where belief is shown to be entrusting (Luke 16:11), and, of course, where specifically
saving belief is in view (John
11:48, cf. v. 42, 45 & 12:11; John 17:20; Romans 10:14). In Matthew 27:42 (cf. the aorist
subjunctive in Mark 15:32) the Jewish religious leaders make a mocking promise
to believe if Christ rejects the way of the cross, while one of the thieves crucified with
Christ comes to saving faith in the crucified Christ (Luke 23:42), and after
Christ’s death, because of His High Priestly intercession, the guard of Gentile
soldiers watching Him are born again (Luke 23:34, 47; Matthew 27:54).
supported in the contexts where belief as receiving the Word is under consideration (John 3:12; 5:47), where belief is shown to be entrusting (Luke 16:11), and, of course, where specifically
saving belief is in view (John
11:48, cf. v. 42, 45 & 12:11; John 17:20; Romans 10:14). In Matthew 27:42 (cf. the aorist
subjunctive in Mark 15:32) the Jewish religious leaders make a mocking promise
to believe if Christ rejects the way of the cross, while one of the thieves crucified with
Christ comes to saving faith in the crucified Christ (Luke 23:42), and after
Christ’s death, because of His High Priestly intercession, the guard of Gentile
soldiers watching Him are born again (Luke 23:34, 47; Matthew 27:54).
[vii]
Thus, many
of the aorists of pisteu/w in John express the
initial action of saving faith, which leads to continuing faith. For example, the aorist belief of John
4:39-42 leads to the present tense belief of 4:42; the aorist belief of 8:30 leads to the faith expressed with
a perfect participle in 8:31;
9:35-38 presents the sequence: “Are you a believer (present tense, pisteu/eiß)?” (9:35);
“Who do I need to believe (aorist, pisteu/sw)
on?” (9:36); “Me,” (9:37); “I am a believer [having just become
one]; Pisteu/w,” (9:38) and so I now recognize You as Lord and God,
the One who deserves worship: Pisteu/w, Ku/rie: kai« proseku/nhsen. Outside
of John, comparisons are present such as the present participle in Acts 2:44
and the aorist participle in Acts 4:32, or the aorist imperative in Acts 16:31
and the perfect participle in 16:34, or the present and aorist in 10:43 and
11:17, or the interplay of tenses in Romans 10:9-14; 2 Thessalonians 1:10; cf.
also the contrast in the aorist and present subjunctives in 1 John 3:23.
Thus, many
of the aorists of pisteu/w in John express the
initial action of saving faith, which leads to continuing faith. For example, the aorist belief of John
4:39-42 leads to the present tense belief of 4:42; the aorist belief of 8:30 leads to the faith expressed with
a perfect participle in 8:31;
9:35-38 presents the sequence: “Are you a believer (present tense, pisteu/eiß)?” (9:35);
“Who do I need to believe (aorist, pisteu/sw)
on?” (9:36); “Me,” (9:37); “I am a believer [having just become
one]; Pisteu/w,” (9:38) and so I now recognize You as Lord and God,
the One who deserves worship: Pisteu/w, Ku/rie: kai« proseku/nhsen. Outside
of John, comparisons are present such as the present participle in Acts 2:44
and the aorist participle in Acts 4:32, or the aorist imperative in Acts 16:31
and the perfect participle in 16:34, or the present and aorist in 10:43 and
11:17, or the interplay of tenses in Romans 10:9-14; 2 Thessalonians 1:10; cf.
also the contrast in the aorist and present subjunctives in 1 John 3:23.
The handful of instances of the imperfect of pisteu/sw provide only limited further support for a durative character
of saving faith. In John 12:11,
the imperfect is iterative and distributive, used of many coming to saving
faith in Christ at different times because of the raising of Lazarus (cf. John
11:42, 45, 48). Acts 18:8 is another distributive use of the imperfect for many
coming to conversion and being baptized.
John 7:5 & 12:37 speak of continuing unbelief in Christ, as does
John 5:46. John 5:46b does, however,
provide some evidence for a durative character to saving faith—if those spoken
of had been believing in Moses, they would have been believing in Christ (2nd
class, present contrary-to-fact condition). Finally, John 2:24 speaks of Christ not entrusting or
commiting Himself to those who had not truly come to saving faith in Him (cf.
2:23-3:3).
of saving faith. In John 12:11,
the imperfect is iterative and distributive, used of many coming to saving
faith in Christ at different times because of the raising of Lazarus (cf. John
11:42, 45, 48). Acts 18:8 is another distributive use of the imperfect for many
coming to conversion and being baptized.
John 7:5 & 12:37 speak of continuing unbelief in Christ, as does
John 5:46. John 5:46b does, however,
provide some evidence for a durative character to saving faith—if those spoken
of had been believing in Moses, they would have been believing in Christ (2nd
class, present contrary-to-fact condition). Finally, John 2:24 speaks of Christ not entrusting or
commiting Himself to those who had not truly come to saving faith in Him (cf.
2:23-3:3).
[viii]
Thus, note
the present infinitive of believe
in Philippians 2:13; the people of
God have faith in both its initial and continuing aspects given to them. The other present infinitives of pisteu/w in the New Testament are durative; see Luke 24:25; John 12:39; Romans
15:13; 1 Timothy 1:16 (not an exception because of the present tense of me÷llw—the verb appears 92 times in the present tense, 17
times in the imperfect, once in the future, and never in the aorist).
Thus, note
the present infinitive of believe
in Philippians 2:13; the people of
God have faith in both its initial and continuing aspects given to them. The other present infinitives of pisteu/w in the New Testament are durative; see Luke 24:25; John 12:39; Romans
15:13; 1 Timothy 1:16 (not an exception because of the present tense of me÷llw—the verb appears 92 times in the present tense, 17
times in the imperfect, once in the future, and never in the aorist).
[ix]
Thus,
Scripture frequently employs a substantival present tense participle of pisteu/w to designate believers. Note Matthew 18:6; Mark 9:42; John 1:12; 3:15, 16, 18, 36;
5:24; 6:35, 40, 47, 64; 7:38-39; 11:25-26; 12:44 (belief in the Son is belief
in the Father also); 12:46; 14:12; Acts 2:44; 5:14 (believers added to the
Lord’s church through baptism); 10:43; 13:39 (note the present tense of
“justified”; compare the sense of Genesis 15:6; all who have their confidence in Christ are currently justified
through the sole instrumentality of faith, a condition that began at the moment
of conversion); 22:19; Romans 1:16; 3:22; 4:5, 11, 24; 9:33; 10:4; 10:11; 1
Corinthians 1:21; 14:22; Galatians 3:22; Ephesians 1:19; 1 Thessalonians 1:7;
2:10, 13; 2 Thessalonians 1:10; 1 Peter 1:21; 2:6, 7; 1 John 5:1, 5, 10, 13.
Thus,
Scripture frequently employs a substantival present tense participle of pisteu/w to designate believers. Note Matthew 18:6; Mark 9:42; John 1:12; 3:15, 16, 18, 36;
5:24; 6:35, 40, 47, 64; 7:38-39; 11:25-26; 12:44 (belief in the Son is belief
in the Father also); 12:46; 14:12; Acts 2:44; 5:14 (believers added to the
Lord’s church through baptism); 10:43; 13:39 (note the present tense of
“justified”; compare the sense of Genesis 15:6; all who have their confidence in Christ are currently justified
through the sole instrumentality of faith, a condition that began at the moment
of conversion); 22:19; Romans 1:16; 3:22; 4:5, 11, 24; 9:33; 10:4; 10:11; 1
Corinthians 1:21; 14:22; Galatians 3:22; Ephesians 1:19; 1 Thessalonians 1:7;
2:10, 13; 2 Thessalonians 1:10; 1 Peter 1:21; 2:6, 7; 1 John 5:1, 5, 10, 13.
It is worthy of note that all believers, not a
subcategory of believers who have entered a Higher Life, are designated with
the substantival present participle of pisteu/w; no text in the Bible indicates that
only some believers are specified with the substantival present participle of believe, or contrasts some believers that are within this
category with other believers who are allegedly not so, while the category of
being one who is believing is entered into at the moment of saving faith (cf.
John 9:38 & many other texts), not at some later point.
subcategory of believers who have entered a Higher Life, are designated with
the substantival present participle of pisteu/w; no text in the Bible indicates that
only some believers are specified with the substantival present participle of believe, or contrasts some believers that are within this
category with other believers who are allegedly not so, while the category of
being one who is believing is entered into at the moment of saving faith (cf.
John 9:38 & many other texts), not at some later point.
The present indicative of pisteu/w in relation to conversion provides further evidence
that the people of God are those who are believing in Christ’s Person, work,
and Word. Note John 1:50; 8:45-46;
9:35, 38; 12:44; 14:10 (a question with ouj expects
a positive answer); Acts 8:37; 27:25; Romans 10:10; 1 Thessalonians 4:14. Note also the present adverbial
participle in 1 Peter 1:8 and the present imperatives in Mark 1:15 & John
12:36, indicating that the response to the gospel is not initial belief alone,
but also continuing faith. The use
of the present tense of in matters other than conversion also supports a
durative idea; see Acts 9:26;
15:11; 24:14; 26:27; Romans 6:8; 14:2; 1 Corinthians 11:18; 13:7; 1 John 4:1.
that the people of God are those who are believing in Christ’s Person, work,
and Word. Note John 1:50; 8:45-46;
9:35, 38; 12:44; 14:10 (a question with ouj expects
a positive answer); Acts 8:37; 27:25; Romans 10:10; 1 Thessalonians 4:14. Note also the present adverbial
participle in 1 Peter 1:8 and the present imperatives in Mark 1:15 & John
12:36, indicating that the response to the gospel is not initial belief alone,
but also continuing faith. The use
of the present tense of in matters other than conversion also supports a
durative idea; see Acts 9:26;
15:11; 24:14; 26:27; Romans 6:8; 14:2; 1 Corinthians 11:18; 13:7; 1 John 4:1.
[x]
The aspect
of the Greek perfect of pisteu/w encapsulates the
combination of the point of conversion and the continuing faith in the
regenerate; see John 3:18; 6:69;
8:31; 11:27; 16:27; 20:29; Acts 15:5; 16:34; 18:27; 19:18; 21:20, 25; 2 Timothy
1:12; Titus 3:8; 1 John 4:16; 5:10.
The two instances where pisteu/w in the
perfect is not used for personal conversion (1 Corinthians 9:17; Galatians
2:17) also both illustrate the aspect of the perfect as a portrayal of point
action with continuing results.
The aspect
of the Greek perfect of pisteu/w encapsulates the
combination of the point of conversion and the continuing faith in the
regenerate; see John 3:18; 6:69;
8:31; 11:27; 16:27; 20:29; Acts 15:5; 16:34; 18:27; 19:18; 21:20, 25; 2 Timothy
1:12; Titus 3:8; 1 John 4:16; 5:10.
The two instances where pisteu/w in the
perfect is not used for personal conversion (1 Corinthians 9:17; Galatians
2:17) also both illustrate the aspect of the perfect as a portrayal of point
action with continuing results.
[xi]
The idea
of committal or entrustment in pisteu/w is
exemplified in Luke 16:11 (committing or entrusting true riches to a person);
John 2:24 (Christ’s not committing Himself to the unregenerate); Romans 3:2
(the Word of God being entrusted or commited to Israel); 1 Corinthians 9:17;
Galatians 2:7; 1 Timothy 1:11; Titus 1:3 (an administration of the gospel being
committed or entrusted to Paul, or (1 Thessalonians 2:4) to Paul and his
associates.
The idea
of committal or entrustment in pisteu/w is
exemplified in Luke 16:11 (committing or entrusting true riches to a person);
John 2:24 (Christ’s not committing Himself to the unregenerate); Romans 3:2
(the Word of God being entrusted or commited to Israel); 1 Corinthians 9:17;
Galatians 2:7; 1 Timothy 1:11; Titus 1:3 (an administration of the gospel being
committed or entrusted to Paul, or (1 Thessalonians 2:4) to Paul and his
associates.
[xii]
The
element of assurance in pisteu/w is validated in all
the texts where the idea of trusting
or entrusting is prominent; cf. Luke 16:11; Ephesians 1:13; 1
Thessalonians 2:4; 1 Timothy 1:11; 2 Timothy 1:12. Compare 2 Timothy 3:14’s use of pisto/w, “to be sure about something because of
its reliability, feel confidence, be convinced” (BDAG), for “the things which thou . . . hast been
assured of,” and also the important pei÷qw word
group.
The
element of assurance in pisteu/w is validated in all
the texts where the idea of trusting
or entrusting is prominent; cf. Luke 16:11; Ephesians 1:13; 1
Thessalonians 2:4; 1 Timothy 1:11; 2 Timothy 1:12. Compare 2 Timothy 3:14’s use of pisto/w, “to be sure about something because of
its reliability, feel confidence, be convinced” (BDAG), for “the things which thou . . . hast been
assured of,” and also the important pei÷qw word
group.
[xiii]
Compare
the uses of aÓpiste÷w, used in the New Testament only for disbelief in the
resurrection of Christ (Mark 16:11; Luke 24:11, 41) and for those who do not
believe and are consequently are eternally damned (Mark 16:16; Acts 28:24;
Romans 3:3; 2 Timothy 2:13 (cf. 2:13 with 2:12b)).
Compare
the uses of aÓpiste÷w, used in the New Testament only for disbelief in the
resurrection of Christ (Mark 16:11; Luke 24:11, 41) and for those who do not
believe and are consequently are eternally damned (Mark 16:16; Acts 28:24;
Romans 3:3; 2 Timothy 2:13 (cf. 2:13 with 2:12b)).
[xiv]
John 6:36,
64; 10:25-26, 37-38; 16:9 (present tense); 7:5 (imperfect); 1 John 5:10
(present participle and perfect tense verb)
John 6:36,
64; 10:25-26, 37-38; 16:9 (present tense); 7:5 (imperfect); 1 John 5:10
(present participle and perfect tense verb)
[xv]
That is,
they can have a temporary belief without possessing a root in themselves (Luke
8:13), a belief that the Lord Jesus is from God and a doer of miracles without
genuine saving faith and the new birth (John 2:23-3:3; Acts 8:13-24), a belief
that does not displace a predominant love of self, so that one is unwilling to
confess Christ and endure religious persecution (John 12:42-43), and a belief
that Christ speaks the truth (John 4:50) or that is an assent to doctrinal
orthodoxy (James 2:19). Scripture
never uses the perfect tense of pisteu/w
for the “faith” of the unconverted, and John never uses the present tense in
such a manner, either. The use of
the present tense in Luke 8:13 is specifically limited in context (oi≠ proß kairon
pisteu/ousi), and the character of the
belief as mere assent is also very clear in the context of James 2:19. The testimony of Scripture is clear
that saints exercise saving faith at a particular moment in time, and that
their belief then continues, while the ungodly neither exercise saving faith
nor have a persevereing faith.
That is,
they can have a temporary belief without possessing a root in themselves (Luke
8:13), a belief that the Lord Jesus is from God and a doer of miracles without
genuine saving faith and the new birth (John 2:23-3:3; Acts 8:13-24), a belief
that does not displace a predominant love of self, so that one is unwilling to
confess Christ and endure religious persecution (John 12:42-43), and a belief
that Christ speaks the truth (John 4:50) or that is an assent to doctrinal
orthodoxy (James 2:19). Scripture
never uses the perfect tense of pisteu/w
for the “faith” of the unconverted, and John never uses the present tense in
such a manner, either. The use of
the present tense in Luke 8:13 is specifically limited in context (oi≠ proß kairon
pisteu/ousi), and the character of the
belief as mere assent is also very clear in the context of James 2:19. The testimony of Scripture is clear
that saints exercise saving faith at a particular moment in time, and that
their belief then continues, while the ungodly neither exercise saving faith
nor have a persevereing faith.
[xvi]
In Jude 5,
those spoken of are eternally destroyed because they are those who never come
to faith (touß
mh pisteu/santaß, aorist participle). In John 3:18, the one in a state of
unbelief (oJ
. . . mh pisteu/wn,
contrasted with oJ pisteu/wn ei˙ß aujton)
is already condemned (h¡dh ke÷kritai) because he
has never come to place his faith in the Son of God (o¢ti mh pepi÷steuken
ei˙ß to o¡noma touv monogenouvß ui˚ouv touv Qeouv).
In Jude 5,
those spoken of are eternally destroyed because they are those who never come
to faith (touß
mh pisteu/santaß, aorist participle). In John 3:18, the one in a state of
unbelief (oJ
. . . mh pisteu/wn,
contrasted with oJ pisteu/wn ei˙ß aujton)
is already condemned (h¡dh ke÷kritai) because he
has never come to place his faith in the Son of God (o¢ti mh pepi÷steuken
ei˙ß to o¡noma touv monogenouvß ui˚ouv touv Qeouv).
[xviii]
Believing
in a person and believing his message are closely related (Luke 22:67; John
10:25-26; Matthew 21:25, 32; Mark
11:31; Luke 20:5; all these texts
are aorists). The Jews do not have
God’s Word abiding (ton lo/gon . . . oujk e¶cete me÷nonta) in them, because they do not believe (ouj pisteu/ete) in Christ (John 5:38). They should believe the testimony involved in Christ’s works
(toiç
e¶rgoiß pisteu/sate) in order that they
might come to faith (iºna . . . pisteu/shte) in
Christ as the Divine Messiah (John 10:25-26, 37-38). In John 5:44-47, the unconverted Jews were not able to come
to faith in Christ (du/nasqe . . . pisteuvsai) because
they were seeking honor of each other and not seeking the honor that comes from
God alone (do/xan
para» aÓllh/lwn lamba¿nonteß, kai« thn do/xan thn para» touv monou Qeouv ouj
zhtei√te) and because, although they
trusted in (hjlpi÷kate) Moses, they were actually in a state of unbelief in
the Word written by Moses, and so were unable to believe in Christ or His Word
(ei˙ ga»r
e˙pisteu/ete MwshØv, e˙pisteu/ete a·n e˙moi÷: peri« ga»r e˙mouv e˙kei√noß
e¶grayen. ei˙ de« toi√ß e˙kei÷nou gra¿mmasin ouj pisteu/ete, pw◊ß toi√ß e˙moi√ß
rJh/masi pisteu/sete). Furthermore, remaining in unbelief
concerning earthly things testified to by Christ (John 3:12a, present tense)
prevents one from believing in heavenly things He speaks of (John 3:12b, future
tense; cf. the example of unbelief (in the aorist) in Christ’s miraculous
healing of the man born blind, John 9:18). Apart from signs and wonders the Jews would by no means
believe (∆Ea»n
mh shmei√a kai« te÷rata i¶dhte, ouj mh pisteu/shte, John 4:48, cf. 20:29), but even after Christ did vast
numbers of miracles, they could not believe because of their hardened hearts
and blinded eyes (John 12:38-39).
Because the unconverted refuse to believe the Word, they will believe a
Satanic lie (pisteuvsai . . . twˆ◊ yeu/dei)
when it is set before them and be damned because they did not believe the truth
(oi˚ mh
pisteu/santeß thØv aÓlhqei÷a, 2
Thessalonians 2:11-13; contrasted with aÓdelfoi hjgaphme÷noi uJpo Kuri÷ou who have pi÷stei aÓlhqei÷aß).
Believing
in a person and believing his message are closely related (Luke 22:67; John
10:25-26; Matthew 21:25, 32; Mark
11:31; Luke 20:5; all these texts
are aorists). The Jews do not have
God’s Word abiding (ton lo/gon . . . oujk e¶cete me÷nonta) in them, because they do not believe (ouj pisteu/ete) in Christ (John 5:38). They should believe the testimony involved in Christ’s works
(toiç
e¶rgoiß pisteu/sate) in order that they
might come to faith (iºna . . . pisteu/shte) in
Christ as the Divine Messiah (John 10:25-26, 37-38). In John 5:44-47, the unconverted Jews were not able to come
to faith in Christ (du/nasqe . . . pisteuvsai) because
they were seeking honor of each other and not seeking the honor that comes from
God alone (do/xan
para» aÓllh/lwn lamba¿nonteß, kai« thn do/xan thn para» touv monou Qeouv ouj
zhtei√te) and because, although they
trusted in (hjlpi÷kate) Moses, they were actually in a state of unbelief in
the Word written by Moses, and so were unable to believe in Christ or His Word
(ei˙ ga»r
e˙pisteu/ete MwshØv, e˙pisteu/ete a·n e˙moi÷: peri« ga»r e˙mouv e˙kei√noß
e¶grayen. ei˙ de« toi√ß e˙kei÷nou gra¿mmasin ouj pisteu/ete, pw◊ß toi√ß e˙moi√ß
rJh/masi pisteu/sete). Furthermore, remaining in unbelief
concerning earthly things testified to by Christ (John 3:12a, present tense)
prevents one from believing in heavenly things He speaks of (John 3:12b, future
tense; cf. the example of unbelief (in the aorist) in Christ’s miraculous
healing of the man born blind, John 9:18). Apart from signs and wonders the Jews would by no means
believe (∆Ea»n
mh shmei√a kai« te÷rata i¶dhte, ouj mh pisteu/shte, John 4:48, cf. 20:29), but even after Christ did vast
numbers of miracles, they could not believe because of their hardened hearts
and blinded eyes (John 12:38-39).
Because the unconverted refuse to believe the Word, they will believe a
Satanic lie (pisteuvsai . . . twˆ◊ yeu/dei)
when it is set before them and be damned because they did not believe the truth
(oi˚ mh
pisteu/santeß thØv aÓlhqei÷a, 2
Thessalonians 2:11-13; contrasted with aÓdelfoi hjgaphme÷noi uJpo Kuri÷ou who have pi÷stei aÓlhqei÷aß).
[xix]
pisto/ß. The
translational difference between faithful and believing is a
product of the adjective presenting the passive or active ideas of pisteu/w; pisto/ß is either “1. pertaining to being worthy of belief or trust, trustworthy,
faithful, dependable, inspiring trust/faith,
pass. aspect of pisteu/w” or “2.
pert. to being trusting, trusting, cherishing faith/trust act. aspect of pisteu/w” (BDAG). The large majority of the time in the New Testament pisto/ß refers specifically to
faithfulness; it is translated faithful 53 times, and believe or believing only 8 times out
of its 67 appearances. All the
references where is predicated of non-animate objects necessarily refer to
faithfulness, as only animated beings can actively believe; hence deeds can be faithful (3 John 5,
“a faithful thing thou doest,” piston poiei√ß), the mercies of David are “sure” or faithful (Acts
13:44), Scripture is faithful (Titus 1:9), and various sayings, in particular
the words of God (Revelation 21:5; 22:6), are true and faithful (1 Timothy
1:15; 3:1; 4:9; 2 Timothy 2:11; Titus 3:8). The complete list of references is: Matthew 24:45; 25:21,
23; Luke 12:42; 16:10–12; 19:17; John 20:27; Acts 10:45; 13:34; 16:1, 15; 1
Corinthians 1:9; 4:2, 17; 7:25; 10:13; 2 Corinthians 1:18; 6:15; Galatians 3:9;
Ephesians 1:1; 6:21; Colossians 1:2, 7; 4:7, 9; 1 Thessalonians 5:24; 2
Thessalonians 3:3; 1 Timothy 1:12, 15; 3:1, 11; 4:3, 9–10, 12; 5:16; 6:2; 2
Timothy 2:2, 11, 13; Titus 1:6, 9; 3:8; Hebrews 2:17; 3:2, 5; 10:23; 11:11; 1
Peter 4:19; 5:12; 1 John 1:9; 3 John 5; Revelation 1:5; 2:10, 13; 3:14; 17:14;
19:11; 21:5; 22:6.
pisto/ß. The
translational difference between faithful and believing is a
product of the adjective presenting the passive or active ideas of pisteu/w; pisto/ß is either “1. pertaining to being worthy of belief or trust, trustworthy,
faithful, dependable, inspiring trust/faith,
pass. aspect of pisteu/w” or “2.
pert. to being trusting, trusting, cherishing faith/trust act. aspect of pisteu/w” (BDAG). The large majority of the time in the New Testament pisto/ß refers specifically to
faithfulness; it is translated faithful 53 times, and believe or believing only 8 times out
of its 67 appearances. All the
references where is predicated of non-animate objects necessarily refer to
faithfulness, as only animated beings can actively believe; hence deeds can be faithful (3 John 5,
“a faithful thing thou doest,” piston poiei√ß), the mercies of David are “sure” or faithful (Acts
13:44), Scripture is faithful (Titus 1:9), and various sayings, in particular
the words of God (Revelation 21:5; 22:6), are true and faithful (1 Timothy
1:15; 3:1; 4:9; 2 Timothy 2:11; Titus 3:8). The complete list of references is: Matthew 24:45; 25:21,
23; Luke 12:42; 16:10–12; 19:17; John 20:27; Acts 10:45; 13:34; 16:1, 15; 1
Corinthians 1:9; 4:2, 17; 7:25; 10:13; 2 Corinthians 1:18; 6:15; Galatians 3:9;
Ephesians 1:1; 6:21; Colossians 1:2, 7; 4:7, 9; 1 Thessalonians 5:24; 2
Thessalonians 3:3; 1 Timothy 1:12, 15; 3:1, 11; 4:3, 9–10, 12; 5:16; 6:2; 2
Timothy 2:2, 11, 13; Titus 1:6, 9; 3:8; Hebrews 2:17; 3:2, 5; 10:23; 11:11; 1
Peter 4:19; 5:12; 1 John 1:9; 3 John 5; Revelation 1:5; 2:10, 13; 3:14; 17:14;
19:11; 21:5; 22:6.
[xx]
1
Corinthians 1:9; 10:13; 2 Corinthians 1:18; 1 Thessalonians 5:24; 2
Thessalonians 3:3; 2 Timothy 2:13; Hebrews 10:23; 11:11; 1 Peter 4:19; 1 John
1:9.
1
Corinthians 1:9; 10:13; 2 Corinthians 1:18; 1 Thessalonians 5:24; 2
Thessalonians 3:3; 2 Timothy 2:13; Hebrews 10:23; 11:11; 1 Peter 4:19; 1 John
1:9.
Lightfoot points out the close connection
between believing and faithfulness in the idea of pisto/ß
and its Hebrew and English cognates:
between believing and faithfulness in the idea of pisto/ß
and its Hebrew and English cognates:
The Hebrew hÎn…wmTa, the Greek pi÷stiß, the Latin ‘fides,’ and the English ‘faith,’ hover
between two meanings; trustfulness,
the frame of mind which relies on another; and trustworthiness, the frame of mind which can be relied upon. Not only
are the two connected together grammatically, as active and passive senses of
the same word, or logically, as subject and object of the same act; but there
is a close moral affinity between them. Fidelity, constancy, firmness,
confidence, reliance, trust, belief—these are the links which connect the two
extremes, the passive with the active meaning of ‘faith.’ Owing to these
combined causes, the two senses will at times be so blended together that they
can only be separated by some arbitrary distinction. When the members of the
Christian brotherhood, for instance, are called ‘the faithful,’ oi˚ pistoi÷, what is meant by this? Does it imply their constancy,
their trustworthiness, or their faith, their belief? In all such cases it is
better to accept the latitude, and even the vagueness, of a word or phrase,
than to attempt a rigid definition, which after all can be only artificial. And
indeed the loss in grammatical precision is often more than compensated by the
gain in theological depth. In the case of ‘the faithful’ for instance, does not
the one quality of heart carry the other with it, so that they who are trustful
are trusty also; they who have faith in God are stedfast and immovable in the
path of duty? (Lightfoot, Commentary on Galatians, sec. “The Words Denoting ‘Faith’”)
between two meanings; trustfulness,
the frame of mind which relies on another; and trustworthiness, the frame of mind which can be relied upon. Not only
are the two connected together grammatically, as active and passive senses of
the same word, or logically, as subject and object of the same act; but there
is a close moral affinity between them. Fidelity, constancy, firmness,
confidence, reliance, trust, belief—these are the links which connect the two
extremes, the passive with the active meaning of ‘faith.’ Owing to these
combined causes, the two senses will at times be so blended together that they
can only be separated by some arbitrary distinction. When the members of the
Christian brotherhood, for instance, are called ‘the faithful,’ oi˚ pistoi÷, what is meant by this? Does it imply their constancy,
their trustworthiness, or their faith, their belief? In all such cases it is
better to accept the latitude, and even the vagueness, of a word or phrase,
than to attempt a rigid definition, which after all can be only artificial. And
indeed the loss in grammatical precision is often more than compensated by the
gain in theological depth. In the case of ‘the faithful’ for instance, does not
the one quality of heart carry the other with it, so that they who are trustful
are trusty also; they who have faith in God are stedfast and immovable in the
path of duty? (Lightfoot, Commentary on Galatians, sec. “The Words Denoting ‘Faith’”)
[xxi]
Christ is
a faithful High Priest (Hebrews 2:17; 3:2; cf. 3:5, Moses’ faithfulness as a
type of Christ), and a faithful witness, (Revelation 1:5; 3:14; 19:11). Christ’s faithfulness in Revelation is
set forth as a pattern for the believer’s faithfulness. Christ was a faithful witness unto
death, and Christians must likewise be faithful unto death (Revelation 1:5;
2:10, 13; 3:14; 17:14; 19:11).
Christ is
a faithful High Priest (Hebrews 2:17; 3:2; cf. 3:5, Moses’ faithfulness as a
type of Christ), and a faithful witness, (Revelation 1:5; 3:14; 19:11). Christ’s faithfulness in Revelation is
set forth as a pattern for the believer’s faithfulness. Christ was a faithful witness unto
death, and Christians must likewise be faithful unto death (Revelation 1:5;
2:10, 13; 3:14; 17:14; 19:11).
[xxii]
Moses as a
type of the faithful Christ (Hebrews 3:5); Paul (1 Corinthians 7:25; 1 Timothy 1:12); Timothy (1 Corinthians 4:17); Tychicus
(Ephesians 6:21; Colossians 4:7);
Epaphras (Colossians 1:7); Onesimus (Colossians 4:9); Silvanus (1 Peter 5:12); Antipas (Revelation 2:13) & Abraham
(Galatians 3:9). The use of pi÷stoß for Abraham illustrates the continuity between those
who are believing and those who
are faithful; Abraham is the father and the pattern
of the people of God, for he was faithful/believing and so are they. Similarly, those who love Christ—as all do who will be saved
(John 8:42; 1 Corinthians 16:22; Ephesians 6:24)—are the faithful/believing who receive the crown of life (Revelation 2:10; James
1:12).
Moses as a
type of the faithful Christ (Hebrews 3:5); Paul (1 Corinthians 7:25; 1 Timothy 1:12); Timothy (1 Corinthians 4:17); Tychicus
(Ephesians 6:21; Colossians 4:7);
Epaphras (Colossians 1:7); Onesimus (Colossians 4:9); Silvanus (1 Peter 5:12); Antipas (Revelation 2:13) & Abraham
(Galatians 3:9). The use of pi÷stoß for Abraham illustrates the continuity between those
who are believing and those who
are faithful; Abraham is the father and the pattern
of the people of God, for he was faithful/believing and so are they. Similarly, those who love Christ—as all do who will be saved
(John 8:42; 1 Corinthians 16:22; Ephesians 6:24)—are the faithful/believing who receive the crown of life (Revelation 2:10; James
1:12).
[xxiii]
Paul and
his coworkers (1 Corinthians 4:2);
the wives of deacons (1 Timothy 3:11); the children of qualified overseers (Titus 1:6); & male church members with the
ability to teach others (2 Timothy 2:2;
“faithful men, who shall be able to teach others also,” pistoi√ß aÓnqrw¿poiß, oiºtineß
i˚kanoi« e¶sontai kai« e˚te÷rouß dida¿xai,
are all the regenerate men, the believing and faithful men, in the church with
teaching ability; Scripture gives
no category of unfaithful and unbelieving men who are properly church
members—the unfaithful are the unregenerate who are eternally damned,
Revelation 21:8).
Paul and
his coworkers (1 Corinthians 4:2);
the wives of deacons (1 Timothy 3:11); the children of qualified overseers (Titus 1:6); & male church members with the
ability to teach others (2 Timothy 2:2;
“faithful men, who shall be able to teach others also,” pistoi√ß aÓnqrw¿poiß, oiºtineß
i˚kanoi« e¶sontai kai« e˚te÷rouß dida¿xai,
are all the regenerate men, the believing and faithful men, in the church with
teaching ability; Scripture gives
no category of unfaithful and unbelieving men who are properly church
members—the unfaithful are the unregenerate who are eternally damned,
Revelation 21:8).
[xxiv]
Acts
10:45; 16:1; 2 Corinthians 6:15; 1 Timothy 4:3, 10, 12, 5:16; 6:2. None of these passages even hint that
some who believe are not faithful.
Indeed, 1 Timothy 6:2 (And they that have
believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers
of the benefit. These things teach and exhort, oi˚ de« pistouß
e¶conteß despo/taß mh katafronei÷twsan, o¢ti aÓdelfoi÷ ei˙sin: aÓlla» ma◊llon
douleue÷twsan, o¢ti pistoi÷ ei˙si kai« aÓgaphtoi« oi˚ thvß eujergesi÷aß
aÓntilambano/menoi. tauvta di÷daske kai« paraka¿lei.) specifically identifies the believing and the faithful. Those with “believing”
masters—clearly all Christian masters, all who are “brethren”—are to honor
their masters because they are “faithful and beloved.” pistoi÷ . . . kai« aÓgaphtoi÷ is translated correctly in the Authorized Version,
for as “beloved” (aÓgaphto/ß) in the verse
signifies “one being loved,” the passive sense of aÓgapa¿w, so “faithful” (pisto/ß)
is the passive sense of of pisteu/w, that is,
“faithful” rather than “believing.”
That is, the masters are specified as “faithful and beloved,” rather
than “believing and beloved.”
Consequently, the two senses of pisto/ß
are equated as identical categories in 1 Timothy 6:2. The “believing” are the “faithful.”
Acts
10:45; 16:1; 2 Corinthians 6:15; 1 Timothy 4:3, 10, 12, 5:16; 6:2. None of these passages even hint that
some who believe are not faithful.
Indeed, 1 Timothy 6:2 (And they that have
believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers
of the benefit. These things teach and exhort, oi˚ de« pistouß
e¶conteß despo/taß mh katafronei÷twsan, o¢ti aÓdelfoi÷ ei˙sin: aÓlla» ma◊llon
douleue÷twsan, o¢ti pistoi÷ ei˙si kai« aÓgaphtoi« oi˚ thvß eujergesi÷aß
aÓntilambano/menoi. tauvta di÷daske kai« paraka¿lei.) specifically identifies the believing and the faithful. Those with “believing”
masters—clearly all Christian masters, all who are “brethren”—are to honor
their masters because they are “faithful and beloved.” pistoi÷ . . . kai« aÓgaphtoi÷ is translated correctly in the Authorized Version,
for as “beloved” (aÓgaphto/ß) in the verse
signifies “one being loved,” the passive sense of aÓgapa¿w, so “faithful” (pisto/ß)
is the passive sense of of pisteu/w, that is,
“faithful” rather than “believing.”
That is, the masters are specified as “faithful and beloved,” rather
than “believing and beloved.”
Consequently, the two senses of pisto/ß
are equated as identical categories in 1 Timothy 6:2. The “believing” are the “faithful.”
[xxv]
Matthew
24:45; 25:21, 23; Luke 12:42; 16:10-12; 19:17; Acts 16:15; Ephesians 1:1;
Colossians 1:2; Revelation 2:10; 17:14.
Matthew
24:45; 25:21, 23; Luke 12:42; 16:10-12; 19:17; Acts 16:15; Ephesians 1:1;
Colossians 1:2; Revelation 2:10; 17:14.
[xxvi]
John
20:27, the verse containing the only use of pisto/ß
in John’s Gospel, as well as the only use of a‡pistoß, is no exception. (The
noun pi/stiß does
not appear in John’s Gospel.) The
Apostle Thomas is not specified as one who is in the category of the faithless,
but as one who is on the way to such a category, but is stopped from becoming
faithless by the almighty power of the resurrected Christ—a power He exercises
on behalf of all His people. Thomas
had affirmed that he would by no means come to faith in Christ’s resurrection
without seeing physical evidence of it (ouj mh pisteu/sw, John 20:25—an attitude Christ had condemned in the unregenerate Jews,
4:48), but upon the appearance of Christ in His resurrected body, the Lord
exhorted Thomas to not become faithless and unbelieving, but faithful and
believing (mh
gi÷nou a‡pistoß, aÓlla» pisto/ß, John 20:27),
accompanying His exhortation with supernatural grace and power, the kind of
supernatural grace and power exerted by the risen Christ whenever He brings a
sinner from darkness into light (cf. John 6:44), resulting in Thomas’s great
confession of Christ as his own Lord and his own God (ÔO Ku/rio/ß mou kai« oJ
Qeo/ß mou, 20:28), and Christ’s recognition
that, as evidenced by his confession, Thomas was now in a state of believing,
having passed out of his position on the road to faithlessness to a state of
faith and consequent faithfulness (pepi÷steukaß, 20:29, so that Thomas was now pisto/ß, not one on the path to a‡pistoß,
20:27). The Lord Jesus’ word, mh gi÷nou a‡pistoß,
aÓlla» pisto/ß, was Christ’s command to
Thomas not to continue on the pathway toward becoming a faithless unbeliever,
but rather to become a faithful believer, and His command was accompanied by
effectual grace that made His Word so.
By His word of command, Christ created the universe out of nothing (cf.
the uses of gi÷nomai
in John 1:3; 10 & Genesis 1:3, 6,
etc.), and by the same omnipotent word of command, He created faith within
Thomas. By his unbelief in the act
of the resurrection, Thomas was in danger of becoming an unbeliever in Christ
generally, and the Lord effectually interposed to deliver His beloved sheep
from such a possibility by bringing him to a belief in the resurrection. “Stop becoming an unbeliever,” or “Do
not be becoming an unbeliever,” mh gi÷nou a‡pistoß, using gi÷nomai,
“to become,” is a different command than mh i¶sqi a‡pistoß, “Do not continue to be an unbeliever,” using ei˙mi÷, “to be.”
John’s Gospel is very capable of clearly distinguishing gi÷nomai and ei˙mi÷ (cf. John
1:1–2, 4, 8–10, 15, 18 & John 1:3, 6, 10, 12, 14–15, 17). As Peter’s faith was, considered
independently of Christ, able to fail, but because of Christ’s High Priestly
intercession for Peter, the Apostle’s faith was certainly not going to fail,
but would certainly be strengthened (Luke 22:32), so the Apostle Thomas’s
faith, considered independently, was capable of failure, but Christ’s effectual
work on his behalf as Mediator guaranteed that Thomas would not become an
unbeliever (cf. John 17); instead,
Christ’s command of power in John 20:27 immediately and effectually turned
Thomas from the path towards unbelief and brought the Apostle to make his great
confession to Christ, “My Lord and my God” (John 20:28).
John
20:27, the verse containing the only use of pisto/ß
in John’s Gospel, as well as the only use of a‡pistoß, is no exception. (The
noun pi/stiß does
not appear in John’s Gospel.) The
Apostle Thomas is not specified as one who is in the category of the faithless,
but as one who is on the way to such a category, but is stopped from becoming
faithless by the almighty power of the resurrected Christ—a power He exercises
on behalf of all His people. Thomas
had affirmed that he would by no means come to faith in Christ’s resurrection
without seeing physical evidence of it (ouj mh pisteu/sw, John 20:25—an attitude Christ had condemned in the unregenerate Jews,
4:48), but upon the appearance of Christ in His resurrected body, the Lord
exhorted Thomas to not become faithless and unbelieving, but faithful and
believing (mh
gi÷nou a‡pistoß, aÓlla» pisto/ß, John 20:27),
accompanying His exhortation with supernatural grace and power, the kind of
supernatural grace and power exerted by the risen Christ whenever He brings a
sinner from darkness into light (cf. John 6:44), resulting in Thomas’s great
confession of Christ as his own Lord and his own God (ÔO Ku/rio/ß mou kai« oJ
Qeo/ß mou, 20:28), and Christ’s recognition
that, as evidenced by his confession, Thomas was now in a state of believing,
having passed out of his position on the road to faithlessness to a state of
faith and consequent faithfulness (pepi÷steukaß, 20:29, so that Thomas was now pisto/ß, not one on the path to a‡pistoß,
20:27). The Lord Jesus’ word, mh gi÷nou a‡pistoß,
aÓlla» pisto/ß, was Christ’s command to
Thomas not to continue on the pathway toward becoming a faithless unbeliever,
but rather to become a faithful believer, and His command was accompanied by
effectual grace that made His Word so.
By His word of command, Christ created the universe out of nothing (cf.
the uses of gi÷nomai
in John 1:3; 10 & Genesis 1:3, 6,
etc.), and by the same omnipotent word of command, He created faith within
Thomas. By his unbelief in the act
of the resurrection, Thomas was in danger of becoming an unbeliever in Christ
generally, and the Lord effectually interposed to deliver His beloved sheep
from such a possibility by bringing him to a belief in the resurrection. “Stop becoming an unbeliever,” or “Do
not be becoming an unbeliever,” mh gi÷nou a‡pistoß, using gi÷nomai,
“to become,” is a different command than mh i¶sqi a‡pistoß, “Do not continue to be an unbeliever,” using ei˙mi÷, “to be.”
John’s Gospel is very capable of clearly distinguishing gi÷nomai and ei˙mi÷ (cf. John
1:1–2, 4, 8–10, 15, 18 & John 1:3, 6, 10, 12, 14–15, 17). As Peter’s faith was, considered
independently of Christ, able to fail, but because of Christ’s High Priestly
intercession for Peter, the Apostle’s faith was certainly not going to fail,
but would certainly be strengthened (Luke 22:32), so the Apostle Thomas’s
faith, considered independently, was capable of failure, but Christ’s effectual
work on his behalf as Mediator guaranteed that Thomas would not become an
unbeliever (cf. John 17); instead,
Christ’s command of power in John 20:27 immediately and effectually turned
Thomas from the path towards unbelief and brought the Apostle to make his great
confession to Christ, “My Lord and my God” (John 20:28).
Indeed, as John 20 is the climax of John’s
Gospel, Thomas’ confession of the crucified and resurrected Christ as his own
Lord and God (20:28), consequent upon Christ’s effectual command and exercise
of supernatural efficacy upon Thomas to be a believer (20:27; cf. 6:44-45, 65),
is a paradigm of the character of saving faith in the Son of God as exercised
by the unbeliever (John 20:29-31).
Thomas’s faith-response to the revelation of Christ is paradigmatic for
the Divinely-enabled response of faith in the conversion of the lost and for
the continuing Divinely-enabled faith-response to greater revelations of the
Person and work of the Triune God to the believer. Thus, considered in context, John 20:27 is so far from
proving that a true Christian can be a‡pistoß,
“unbelieving/unfaithful,” instead of pisto/ß,
“faithful/believing,” that it affirms both that conversion involves a
transition from being a‡pistoß to being pisto/ß and that Christ prevents His people from ever falling
into the category of a‡pistoß as He preserves
every last one of them unto His eternal kingdom.
Gospel, Thomas’ confession of the crucified and resurrected Christ as his own
Lord and God (20:28), consequent upon Christ’s effectual command and exercise
of supernatural efficacy upon Thomas to be a believer (20:27; cf. 6:44-45, 65),
is a paradigm of the character of saving faith in the Son of God as exercised
by the unbeliever (John 20:29-31).
Thomas’s faith-response to the revelation of Christ is paradigmatic for
the Divinely-enabled response of faith in the conversion of the lost and for
the continuing Divinely-enabled faith-response to greater revelations of the
Person and work of the Triune God to the believer. Thus, considered in context, John 20:27 is so far from
proving that a true Christian can be a‡pistoß,
“unbelieving/unfaithful,” instead of pisto/ß,
“faithful/believing,” that it affirms both that conversion involves a
transition from being a‡pistoß to being pisto/ß and that Christ prevents His people from ever falling
into the category of a‡pistoß as He preserves
every last one of them unto His eternal kingdom.
[xxvii]
a‡pistoß. The
complete list of references is: Matthew 17:17; Mark 9:19; Luke 9:41; 12:46;
John 20:27; Acts 26:8; 1 Corinthians 6:6; 7:12–15; 10:27; 14:22–24; 2
Corinthians 4:4; 6:14–15; 1 Timothy 5:8; Titus 1:15; Revelation 21:8. In every instance, with the sole
exception of Acts 26:8, where reference is not made to persons, but to an event
that is deemed hard to believe or incredible, it is very clear that the a‡pistoß is an unconverted person, one who is contrasted with
the people of God, one who is under the control of Satan (2 Corinthians 4:4)
and whose eternal destiny is the lake of fire (Revelation 21:8).
a‡pistoß. The
complete list of references is: Matthew 17:17; Mark 9:19; Luke 9:41; 12:46;
John 20:27; Acts 26:8; 1 Corinthians 6:6; 7:12–15; 10:27; 14:22–24; 2
Corinthians 4:4; 6:14–15; 1 Timothy 5:8; Titus 1:15; Revelation 21:8. In every instance, with the sole
exception of Acts 26:8, where reference is not made to persons, but to an event
that is deemed hard to believe or incredible, it is very clear that the a‡pistoß is an unconverted person, one who is contrasted with
the people of God, one who is under the control of Satan (2 Corinthians 4:4)
and whose eternal destiny is the lake of fire (Revelation 21:8).
However, the noun aÓpisti÷a is used in the Gospels for not only for the lack of faith of the unsaved (Matthew 13:58;
Mark 6:6) but also for the weakness of faith of the people of God (Mark 16:14)
that reduces their effectiveness in service (Matthew 17:20; Mark 9:24). Paul restricts aÓpisti÷a to the unconverted (Romans 3:3; 4:20; 11:20, 23; 1
Timothy 1:13; Hebrews 3:12, 19) in the manner that the entirety of the New
Testament restricts the status of a‡pistoß
to the unconverted.
Mark 6:6) but also for the weakness of faith of the people of God (Mark 16:14)
that reduces their effectiveness in service (Matthew 17:20; Mark 9:24). Paul restricts aÓpisti÷a to the unconverted (Romans 3:3; 4:20; 11:20, 23; 1
Timothy 1:13; Hebrews 3:12, 19) in the manner that the entirety of the New
Testament restricts the status of a‡pistoß
to the unconverted.
[xxix] Matthew 24:45 vs. 51; 25:21, 23 vs. 25:30; Luke
12:42 vs. 46; 16:10-14 (the unfaithful are without true, spiritual riches, like
the unconverted Pharisees); 19:17 vs. 22-27.
12:42 vs. 46; 16:10-14 (the unfaithful are without true, spiritual riches, like
the unconverted Pharisees); 19:17 vs. 22-27.
“The just shall live by faith”— A Study of the Relationship of Faith to Salvation in its Justifying, Sanctifying, and Glorifying Fulness, part 9
The New Testament
confirms that it is the just[i] or righteous man
who will live by faith. The just are so for two reasons. First, arising out of the decree of the Father, they have
been accounted perfectly righteous legally[ii]
on the sole basis of the imputed righteousness of the perfectly righteous
Christ,[iii]
who has the very righteousness of God.[iv]
Second, the just have also been made inwardly righteous—although imperfectly in
this life (Romans 3:10), since they will not be completely “made perfect” until
their departure from this world (Hebrews 12:23)—through regeneration and
progessive sanctification by the Holy Spirit. Before their regeneration, the just were entirely abominable
sinners without any righteousness,[v]
but after being born again they possess both inward and outward righteousness
rather than inward wickedness and a hypocritical or even a sincere but merely
outward righteousness.[vi] The just man characteristically acts in
a righteous way, a way that is in accord with the righteousness that God has
placed within his heart in regeneration and strengthens in progressive
sanctification (Matthew 1:19). At
times the just are specified as righteous
without distinguishing between their perfect judicial justifying and imperfect
but still real inward righteousness,[vii]
for both are necessarily conjoined;
all the righteous possess both imputed righteousness and imparted inward
holiness,[viii]
for without both (1 John 3:7) men are cast into hell fire,[ix]
the place of those who are “disobedient”[x]
and “unjust,”[xi] those who
practice evil (1 Peter 3:12), the “filthy,”[xii]
the “ungodly”[xiii] and the
“sinner,”[xiv] rather
than the righteous. Just men are
characteristically “good,”[xv]
“devout,”[xvi] and “holy”
(Mark 6:20), “walking in all the commandments and ordinances of the Lord
blameless” (Luke 1:6) as “doers of the law” (Romans 2:13), who
characteristically practice righteousness (1 John 2:29), for they have been
inwardly renewed in regeneration and are being transformed into Christ’s image
by sanctification. These men—those
perfectly righteous by justification solely on the basis of Christ’s imputed
righteousness, and characteristically growing progressively more inwardly holy
through sanctification by the Spirit—are the just who shall live.
confirms that it is the just[i] or righteous man
who will live by faith. The just are so for two reasons. First, arising out of the decree of the Father, they have
been accounted perfectly righteous legally[ii]
on the sole basis of the imputed righteousness of the perfectly righteous
Christ,[iii]
who has the very righteousness of God.[iv]
Second, the just have also been made inwardly righteous—although imperfectly in
this life (Romans 3:10), since they will not be completely “made perfect” until
their departure from this world (Hebrews 12:23)—through regeneration and
progessive sanctification by the Holy Spirit. Before their regeneration, the just were entirely abominable
sinners without any righteousness,[v]
but after being born again they possess both inward and outward righteousness
rather than inward wickedness and a hypocritical or even a sincere but merely
outward righteousness.[vi] The just man characteristically acts in
a righteous way, a way that is in accord with the righteousness that God has
placed within his heart in regeneration and strengthens in progressive
sanctification (Matthew 1:19). At
times the just are specified as righteous
without distinguishing between their perfect judicial justifying and imperfect
but still real inward righteousness,[vii]
for both are necessarily conjoined;
all the righteous possess both imputed righteousness and imparted inward
holiness,[viii]
for without both (1 John 3:7) men are cast into hell fire,[ix]
the place of those who are “disobedient”[x]
and “unjust,”[xi] those who
practice evil (1 Peter 3:12), the “filthy,”[xii]
the “ungodly”[xiii] and the
“sinner,”[xiv] rather
than the righteous. Just men are
characteristically “good,”[xv]
“devout,”[xvi] and “holy”
(Mark 6:20), “walking in all the commandments and ordinances of the Lord
blameless” (Luke 1:6) as “doers of the law” (Romans 2:13), who
characteristically practice righteousness (1 John 2:29), for they have been
inwardly renewed in regeneration and are being transformed into Christ’s image
by sanctification. These men—those
perfectly righteous by justification solely on the basis of Christ’s imputed
righteousness, and characteristically growing progressively more inwardly holy
through sanctification by the Spirit—are the just who shall live.
As in Genesis 15:6
the reckoning or accounting of Abraham as righteous was a reference to a legal
or judicial imputation of righteousness, not to an infusion or inner
impartation of holiness, so when the New Testament speaks of righteousness
being counted, accounted, or imputed[xvii] to Abraham or to believers in general, reference is made
to a legal reckoning of righteousness, not an infusion or a making inwardly
just. While inner transformation
in progressive sanctification is the necessary and certain result of the
receipt of Divine imputed righteousness through justification, the root and
fundament of the designation of the people of God as just or righteous is
the legal accounting of their persons as righteous on the basis of Christ’s
substitutionary atonement. Many
references to the verb to account or impute[xviii] are very clear instances of a declarative or an accounting
idea, and no reference in the New Testament with the verb speaks of a
transformation or infusion of new personal qualities by means of
imputation. Similarly, the verb to
justify[xix] always refers to a reckoning or declaration of
righteousness, and never to a transformation into an inwardly righteous
state. Consequently, in line with
the truth affirmed in Genesis 15:6, the New Testament references to Genesis
15:6 and Habakkuk 2:4 affirm that the righteousness of the just is
fundamentally forensic and legal, a righteousness received by all the people of
God through the imputation or crediting of Christ’s merit.
the reckoning or accounting of Abraham as righteous was a reference to a legal
or judicial imputation of righteousness, not to an infusion or inner
impartation of holiness, so when the New Testament speaks of righteousness
being counted, accounted, or imputed[xvii] to Abraham or to believers in general, reference is made
to a legal reckoning of righteousness, not an infusion or a making inwardly
just. While inner transformation
in progressive sanctification is the necessary and certain result of the
receipt of Divine imputed righteousness through justification, the root and
fundament of the designation of the people of God as just or righteous is
the legal accounting of their persons as righteous on the basis of Christ’s
substitutionary atonement. Many
references to the verb to account or impute[xviii] are very clear instances of a declarative or an accounting
idea, and no reference in the New Testament with the verb speaks of a
transformation or infusion of new personal qualities by means of
imputation. Similarly, the verb to
justify[xix] always refers to a reckoning or declaration of
righteousness, and never to a transformation into an inwardly righteous
state. Consequently, in line with
the truth affirmed in Genesis 15:6, the New Testament references to Genesis
15:6 and Habakkuk 2:4 affirm that the righteousness of the just is
fundamentally forensic and legal, a righteousness received by all the people of
God through the imputation or crediting of Christ’s merit.
Habakkuk 2:4, as
quoted in the New Testament,[xx]
promises that the just shall live by
faith. The verb to live[xxi] is employed for the essential life of the Triune God,[xxii]
for physical life on earth in its different aspects,[xxiii]
for the life of individuals who have been raised from the dead through a
miracle worked by Christ or the Apostles in the first century,[xxiv]
for the life of those who will be raised from the dead in the future
resurrection of all men and for life possessed in the resurrected
eschatological state,[xxv]
for Christ’s life after His bodily resurrection,[xxvi]
for the Messianic theanthropic life,[xxvii]
for the life of the unconverted in bondage to their sinful nature,[xxviii]
for the believer’s spiritual life on earth,[xxix]
for the believer’s enjoyment of life with God after his death but before his
resurrection,[xxx] and for
all aspects of eternal life, including both present and eschatological
spiritual and resurrected eternal life—that is, for “life” in all senses
associated with salvation.[xxxi] Similarly, the noun life[xxxii] is employed for physical life,[xxxiii]
including life in the Millenial kingdom,[xxxiv]
life in both its spiritual and physical aspects,[xxxv]
and the Theanthropic life of Christ,[xxxvi]
but is used the large majority of the time for eternal life in all its aspects,
from present spiritual life to eschatological resurrected life.[xxxvii]
As in Habakkuk 2:4 the just would live—have life in its spiritual, physical, and eschatological
blessings as a gift from their God and Redeemer with whom they had been brought
into saving union, so in the New Testament the just receive life in the like manner.
Eternal life—both spiritual life in this present age and eschatological
life, which includes the life of the resurrected and glorified physical body—are
promised to the just in the New Testament.
quoted in the New Testament,[xx]
promises that the just shall live by
faith. The verb to live[xxi] is employed for the essential life of the Triune God,[xxii]
for physical life on earth in its different aspects,[xxiii]
for the life of individuals who have been raised from the dead through a
miracle worked by Christ or the Apostles in the first century,[xxiv]
for the life of those who will be raised from the dead in the future
resurrection of all men and for life possessed in the resurrected
eschatological state,[xxv]
for Christ’s life after His bodily resurrection,[xxvi]
for the Messianic theanthropic life,[xxvii]
for the life of the unconverted in bondage to their sinful nature,[xxviii]
for the believer’s spiritual life on earth,[xxix]
for the believer’s enjoyment of life with God after his death but before his
resurrection,[xxx] and for
all aspects of eternal life, including both present and eschatological
spiritual and resurrected eternal life—that is, for “life” in all senses
associated with salvation.[xxxi] Similarly, the noun life[xxxii] is employed for physical life,[xxxiii]
including life in the Millenial kingdom,[xxxiv]
life in both its spiritual and physical aspects,[xxxv]
and the Theanthropic life of Christ,[xxxvi]
but is used the large majority of the time for eternal life in all its aspects,
from present spiritual life to eschatological resurrected life.[xxxvii]
As in Habakkuk 2:4 the just would live—have life in its spiritual, physical, and eschatological
blessings as a gift from their God and Redeemer with whom they had been brought
into saving union, so in the New Testament the just receive life in the like manner.
Eternal life—both spiritual life in this present age and eschatological
life, which includes the life of the resurrected and glorified physical body—are
promised to the just in the New Testament.
[i]
di÷kaioß.
The complete list of New Testament references is: Matthew 1:19; 5:45;
9:13; 10:41; 13:17, 43, 49; 20:4, 7; 23:28–29, 35; 25:37, 46; 27:19, 24; Mark
2:17; 6:20; Luke 1:6, 17; 2:25; 5:32; 12:57; 14:14; 15:7; 18:9; 20:20; 23:47,
50; John 5:30; 7:24; 17:25; Acts 3:14; 4:19; 7:52; 10:22; 22:14; 24:15; Romans
1:17; 2:13; 3:10, 26; 5:7, 19; 7:12; Galatians 3:11; Ephesians 6:1; Philippians
1:7; 4:8; Colossians 4:1; 2 Thessalonians 1:5–6; 1 Timothy 1:9; 2 Timothy :8;
Titus 1:8; Hebrews 10:38; 11:4; 12:23; James 5:6, 16; 1 Peter 3:12, 18; 4:18; 2
Peter 1:13; 2:7–8; 1 John 1:9; 2:1, 29; 3:7, 12; Revelation 15:3; 16:5, 7;
19:2; 22:11.
di÷kaioß.
The complete list of New Testament references is: Matthew 1:19; 5:45;
9:13; 10:41; 13:17, 43, 49; 20:4, 7; 23:28–29, 35; 25:37, 46; 27:19, 24; Mark
2:17; 6:20; Luke 1:6, 17; 2:25; 5:32; 12:57; 14:14; 15:7; 18:9; 20:20; 23:47,
50; John 5:30; 7:24; 17:25; Acts 3:14; 4:19; 7:52; 10:22; 22:14; 24:15; Romans
1:17; 2:13; 3:10, 26; 5:7, 19; 7:12; Galatians 3:11; Ephesians 6:1; Philippians
1:7; 4:8; Colossians 4:1; 2 Thessalonians 1:5–6; 1 Timothy 1:9; 2 Timothy :8;
Titus 1:8; Hebrews 10:38; 11:4; 12:23; James 5:6, 16; 1 Peter 3:12, 18; 4:18; 2
Peter 1:13; 2:7–8; 1 John 1:9; 2:1, 29; 3:7, 12; Revelation 15:3; 16:5, 7;
19:2; 22:11.
[ii]
Romans
5:19; also 1 John 3:7, “Little children, let no man
deceive you: he that doeth righteousness is righteous, even as he is
righteous.” tekni÷a, mhdei«ß plana¿tw uJma◊ß: oJ poiw◊n thn dikaiosu/nhn
di÷kaio/ß e˙sti, kaqw»ß e˙kei√noß di÷kaio/ß e˙stin.
The one who characteristically practices righteousness as a lifestyle (oJ poiw◊n thn
dikaiosu/nhn), although he
does so imperfectly (cf. 1 John 1:8-10), is nonetheless perfectly righteous,
even as God is righteous (di÷kaio/ß e˙sti, kaqw»ß e˙kei√noß di÷kaio/ß e˙stin), because of the imputed righteousness
received at the moment of conversion, faith, and regeneration.
Romans
5:19; also 1 John 3:7, “Little children, let no man
deceive you: he that doeth righteousness is righteous, even as he is
righteous.” tekni÷a, mhdei«ß plana¿tw uJma◊ß: oJ poiw◊n thn dikaiosu/nhn
di÷kaio/ß e˙sti, kaqw»ß e˙kei√noß di÷kaio/ß e˙stin.
The one who characteristically practices righteousness as a lifestyle (oJ poiw◊n thn
dikaiosu/nhn), although he
does so imperfectly (cf. 1 John 1:8-10), is nonetheless perfectly righteous,
even as God is righteous (di÷kaio/ß e˙sti, kaqw»ß e˙kei√noß di÷kaio/ß e˙stin), because of the imputed righteousness
received at the moment of conversion, faith, and regeneration.
[viii]
Matthew
23:28-29, 35; Luke 14:4; Romans 5:7; Hebrews 11:4; 12:23; James 5:16;
Revelation 22:11.
Matthew
23:28-29, 35; Luke 14:4; Romans 5:7; Hebrews 11:4; 12:23; James 5:16;
Revelation 22:11.
[xiv]
1 Peter
4:18, aJmartwlo/ß. While a
sinful saint Peter, feeling overwhelmed, once refers to himself as a aJmartwlo/ß (Luke 5:8), in all the clear texts where the Divine
determination is in view, the unregenerate, not the regenerate, are sinners; see the
complete list of texts: Matthew 9:10–11, 13; 11:19; 26:45; Mark 2:15–17; 8:38;
14:41; Luke 5:8, 30, 32; 6:32–34; 7:34, 37, 39; 13:2; 15:1–2, 7, 10; 18:13;
19:7; 24:7; John 9:16, 24–25, 31; Romans 3:7; 5:8, 19; 7:13; Galatians 2:15,
17; 1 Timothy 1:9, 15; Hebrews 7:26; 12:3; James 4:8; 5:20; 1 Peter 4:18; Jude
1:15.
1 Peter
4:18, aJmartwlo/ß. While a
sinful saint Peter, feeling overwhelmed, once refers to himself as a aJmartwlo/ß (Luke 5:8), in all the clear texts where the Divine
determination is in view, the unregenerate, not the regenerate, are sinners; see the
complete list of texts: Matthew 9:10–11, 13; 11:19; 26:45; Mark 2:15–17; 8:38;
14:41; Luke 5:8, 30, 32; 6:32–34; 7:34, 37, 39; 13:2; 15:1–2, 7, 10; 18:13;
19:7; 24:7; John 9:16, 24–25, 31; Romans 3:7; 5:8, 19; 7:13; Galatians 2:15,
17; 1 Timothy 1:9, 15; Hebrews 7:26; 12:3; James 4:8; 5:20; 1 Peter 4:18; Jude
1:15.
[xv]
Matthew
5:45; 13:48-49; Luke 23:50. Such a
man is both aÓgaqo/ß and kalo/ß as opposed to ponhro/ß, sapro/ß, a‡dikoß, and kako/ß (1 Peter
3:12).
Matthew
5:45; 13:48-49; Luke 23:50. Such a
man is both aÓgaqo/ß and kalo/ß as opposed to ponhro/ß, sapro/ß, a‡dikoß, and kako/ß (1 Peter
3:12).
[xviii]
This fact
is easily verifiable by an examination of the 41 instances of logi÷zomai in the New Testament: Mark 11:31; 15:28; Luke 22:37; Acts 19:27; Romans 2:3, 26; 3:28;
4:3–6, 8–11, 22–24; 6:11; 8:18, 36; 9:8; 14:14; 1 Corinthians 4:1; 13:5, 11; 2
Corinthians 3:5; 5:19; 10:2, 7, 11; 11:5; 12:6; Galatians 3:6; Philippians
3:13; 4:8; 2 Timoty 4:16; Hebrews 11:19; James 2:23; 1 Peter 5:12.
This fact
is easily verifiable by an examination of the 41 instances of logi÷zomai in the New Testament: Mark 11:31; 15:28; Luke 22:37; Acts 19:27; Romans 2:3, 26; 3:28;
4:3–6, 8–11, 22–24; 6:11; 8:18, 36; 9:8; 14:14; 1 Corinthians 4:1; 13:5, 11; 2
Corinthians 3:5; 5:19; 10:2, 7, 11; 11:5; 12:6; Galatians 3:6; Philippians
3:13; 4:8; 2 Timoty 4:16; Hebrews 11:19; James 2:23; 1 Peter 5:12.
[xix]
dikaio/w. The verb appears 40 times in the New Testament: Matthew 11:19; 12:37; Luke 7:29, 35;
10:29; 16:15; 18:14; Acts 13:39; Romans 2:13; 3:4, 20, 24, 26, 28, 30; 4:2, 5;
5:1, 9; 6:7; 8:30, 33; 1 Corinthians 4:4; 6:11; Galatians 2:16–17; 3:8, 11, 24;
5:4; 1 Timothy 3:16; Titus 3:7; James 2:21, 24–25; Revelation 22:11.
dikaio/w. The verb appears 40 times in the New Testament: Matthew 11:19; 12:37; Luke 7:29, 35;
10:29; 16:15; 18:14; Acts 13:39; Romans 2:13; 3:4, 20, 24, 26, 28, 30; 4:2, 5;
5:1, 9; 6:7; 8:30, 33; 1 Corinthians 4:4; 6:11; Galatians 2:16–17; 3:8, 11, 24;
5:4; 1 Timothy 3:16; Titus 3:7; James 2:21, 24–25; Revelation 22:11.
[xxi]
za¿w.
The verb appears 142 times in 127 verses in the New Testament. Other uses are found, in addition to
those listed in the text. The verb
is employed to designate fresh spring water (“living” water) rather than
stagnant water, John 4:10, 11; 7:38; Revelation 7:17 (cf. Genesis 21:19; 26:19;
Leviticus 14:5–6, 50–51; Numbers 19:17; Song 4:15; Zechariah 14:8, LXX; the
“living water,” while literally fresh spring water, is also certainly used with
spiritual significance), to identify the Scripture as a “living” Word (Acts
7:38; Hebrews 4:12; 1 Peter 1:23), etc.;
not every verse is categorized in the body of the text above. The complete list of references is:
Matthew 4:4; 9:18; 16:16; 22:32; 26:63; 27:63; Mark 5:23; 12:27; 16:11; Luke
2:36; 4:4; 10:28; 15:13; 20:38; 24:5, 23; John 4:10–11, 50–51, 53; 5:25; 6:51,
57–58, 69; 7:38; 11:25–26; 14:19; Acts 1:3; 7:38; 9:41; 10:42; 14:15; 17:28;
20:12; 22:22; 25:19, 24; 26:5; 28:4; Romans 1:17; 6:2, 10–11, 13; 7:1–3, 9;
8:12–13; 9:26; 10:5; 12:1; 14:7–9, 11; 1 Corinthians 7:39; 9:14; 15:45; 2
Corinthians 1:8; 3:3; 4:11; 5:15; 6:9, 16; 13:4; Galatians 2:14, 19–20;
3:11–12; 5:25; Philippians 1:21–22; Colossians 2:20; 3:7; 1 Thessalonians 1:9;
3:8; 4:15, 17; 5:10; 1 Timothy 3:15; 4:10; 5:6; 6:17; 2 Timothy 3:12; 4:1;
Titus 2:12; Hebrews 2:15; 3:12; 4:12; 7:8, 25; 9:14, 17; 10:20, 31, 38; 12:9,
22; James 4:15; 1 Peter 1:3, 23; 2:4–5, 24; 4:5–6; 1 John 4:9; Revelation 1:18;
2:8; 3:1; 4:9–10; 5:14; 7:2, 17; 10:6; 13:14; 15:7; 16:3; 19:20; 20:4.
za¿w.
The verb appears 142 times in 127 verses in the New Testament. Other uses are found, in addition to
those listed in the text. The verb
is employed to designate fresh spring water (“living” water) rather than
stagnant water, John 4:10, 11; 7:38; Revelation 7:17 (cf. Genesis 21:19; 26:19;
Leviticus 14:5–6, 50–51; Numbers 19:17; Song 4:15; Zechariah 14:8, LXX; the
“living water,” while literally fresh spring water, is also certainly used with
spiritual significance), to identify the Scripture as a “living” Word (Acts
7:38; Hebrews 4:12; 1 Peter 1:23), etc.;
not every verse is categorized in the body of the text above. The complete list of references is:
Matthew 4:4; 9:18; 16:16; 22:32; 26:63; 27:63; Mark 5:23; 12:27; 16:11; Luke
2:36; 4:4; 10:28; 15:13; 20:38; 24:5, 23; John 4:10–11, 50–51, 53; 5:25; 6:51,
57–58, 69; 7:38; 11:25–26; 14:19; Acts 1:3; 7:38; 9:41; 10:42; 14:15; 17:28;
20:12; 22:22; 25:19, 24; 26:5; 28:4; Romans 1:17; 6:2, 10–11, 13; 7:1–3, 9;
8:12–13; 9:26; 10:5; 12:1; 14:7–9, 11; 1 Corinthians 7:39; 9:14; 15:45; 2
Corinthians 1:8; 3:3; 4:11; 5:15; 6:9, 16; 13:4; Galatians 2:14, 19–20;
3:11–12; 5:25; Philippians 1:21–22; Colossians 2:20; 3:7; 1 Thessalonians 1:9;
3:8; 4:15, 17; 5:10; 1 Timothy 3:15; 4:10; 5:6; 6:17; 2 Timothy 3:12; 4:1;
Titus 2:12; Hebrews 2:15; 3:12; 4:12; 7:8, 25; 9:14, 17; 10:20, 31, 38; 12:9,
22; James 4:15; 1 Peter 1:3, 23; 2:4–5, 24; 4:5–6; 1 John 4:9; Revelation 1:18;
2:8; 3:1; 4:9–10; 5:14; 7:2, 17; 10:6; 13:14; 15:7; 16:3; 19:20; 20:4.
[xxii]
Matthew
16:16; 26:63; John 6:57; Acts 14:15; Romans 9:26; 14:11; 2 Corinthians 3:3;
6:16; Galatians 2:20; 1 Thessalonians 1:9; 1 Timothy 3:15; 4:10; 6:17; Hebrews
3:12; 9:14; 10:31; 12:22; Revelation 1:18; 4:9-10; 5:14; 7:2; Revelation 10:6;
15:7.
Matthew
16:16; 26:63; John 6:57; Acts 14:15; Romans 9:26; 14:11; 2 Corinthians 3:3;
6:16; Galatians 2:20; 1 Thessalonians 1:9; 1 Timothy 3:15; 4:10; 6:17; Hebrews
3:12; 9:14; 10:31; 12:22; Revelation 1:18; 4:9-10; 5:14; 7:2; Revelation 10:6;
15:7.
[xxiii]
Matthew
27:63; Mark 5:23; Luke 2:36; 15:13; John 4:50, 51, 53; Acts 10:42; 17:28;
22:22; 25:24; 26:5; 28:4; Romans 7:1-3; 1 Corinthians 7:39; 9:14; 15:45; 2
Corinthians 1:8; 6:9; Galatians 2:14; Philippians 1:21-22; Colossians 2:20; 1
Thessalonians 4:15, 17; 1 Timothy 5:6; 2 Timothy 3:12; 4:1; Titus 2:12; Hebrews
2:15; 9:17; James 4:15; 1 Peter 2:5; Revelation 13:14; 16:3; 19:20.
Matthew
27:63; Mark 5:23; Luke 2:36; 15:13; John 4:50, 51, 53; Acts 10:42; 17:28;
22:22; 25:24; 26:5; 28:4; Romans 7:1-3; 1 Corinthians 7:39; 9:14; 15:45; 2
Corinthians 1:8; 6:9; Galatians 2:14; Philippians 1:21-22; Colossians 2:20; 1
Thessalonians 4:15, 17; 1 Timothy 5:6; 2 Timothy 3:12; 4:1; Titus 2:12; Hebrews
2:15; 9:17; James 4:15; 1 Peter 2:5; Revelation 13:14; 16:3; 19:20.
[xxvii] John
6:57; 14:19; Hebrews 7:8, 25; Revelation 1:18; 2:8. The believer’s eternal life is derived from the living
Triune God through Christ as Theanthropic Mediator; cf. John 1:4; 5:26-27; 1
John 1:1-2; 2:25.
6:57; 14:19; Hebrews 7:8, 25; Revelation 1:18; 2:8. The believer’s eternal life is derived from the living
Triune God through Christ as Theanthropic Mediator; cf. John 1:4; 5:26-27; 1
John 1:1-2; 2:25.
[xxix]
Matthew
4:4; Luke 4:4; Romans 6:2, 10, 11, 13; 12:1; 14:7-9; 2 Corinthians 4:11; 5:15;
Galatians 2:19-20; 1 Peter 2:24.
Matthew
4:4; Luke 4:4; Romans 6:2, 10, 11, 13; 12:1; 14:7-9; 2 Corinthians 4:11; 5:15;
Galatians 2:19-20; 1 Peter 2:24.
[xxxi]
Luke
10:28; John 6:51, 57, 58; 11:25-26; 14:19; Romans 1:17; 8:13; 10:5; Galatians
3:11-12; 5:25; 1 Thessalonians 5:10; Hebrews 10:38; 12:9; 1 John 4:9;
Revelation 3:1.
Luke
10:28; John 6:51, 57, 58; 11:25-26; 14:19; Romans 1:17; 8:13; 10:5; Galatians
3:11-12; 5:25; 1 Thessalonians 5:10; Hebrews 10:38; 12:9; 1 John 4:9;
Revelation 3:1.
[xxxii]
zwh/. The
noun appears 134 times in 126 verses.
The complete list of references is: Matthew 7:14; 18:8–9; 19:16–17, 29;
25:46; Mark 9:43, 45; 10:17, 30; Luke 1:75; 10:25; 12:15; 16:25; 18:18, 30;
John 1:4; 3:15–16, 36; 4:14, 36; 5:24, 26, 29, 39–40; 6:27, 33, 35, 40, 47–48,
51, 53–54, 63, 68; 8:12; 10:10, 28; 11:25; 12:25, 50; 14:6; 17:2–3; 20:31; Acts
2:28; 3:15; 5:20; 8:33; 11:18; 13:46, 48; 17:25; Romans 2:7; 5:10, 17–18, 21;
6:4, 22–23; 7:10; 8:2, 6, 10, 38; 11:15; 1 Corinthians 3:22; 15:19; 2
Corinthians 2:16; 4:10–12; 5:4; Galatians 6:8; Ephesians 4:18; Philippians
1:20; 2:16; 4:3; Colossians 3:3–4; 1 Timothy 1:16; 4:8; 6:12, 19; 2 Timothy
1:1, 10; Titus 1:2; 3:7; Hebrews 7:3, 16; James 1:12; 4:14; 1 Peter 3:7, 10; 2
Peter 1:3; 1 John 1:1–2; 2:25; 3:14–15; 5:11–13, 16, 20; Jude 1:21; Revelation
2:7, 10; 3:5; 11:11; 13:8; 17:8; 20:12, 15; 21:6, 27–22:2; 22:14, 17, 19.
zwh/. The
noun appears 134 times in 126 verses.
The complete list of references is: Matthew 7:14; 18:8–9; 19:16–17, 29;
25:46; Mark 9:43, 45; 10:17, 30; Luke 1:75; 10:25; 12:15; 16:25; 18:18, 30;
John 1:4; 3:15–16, 36; 4:14, 36; 5:24, 26, 29, 39–40; 6:27, 33, 35, 40, 47–48,
51, 53–54, 63, 68; 8:12; 10:10, 28; 11:25; 12:25, 50; 14:6; 17:2–3; 20:31; Acts
2:28; 3:15; 5:20; 8:33; 11:18; 13:46, 48; 17:25; Romans 2:7; 5:10, 17–18, 21;
6:4, 22–23; 7:10; 8:2, 6, 10, 38; 11:15; 1 Corinthians 3:22; 15:19; 2
Corinthians 2:16; 4:10–12; 5:4; Galatians 6:8; Ephesians 4:18; Philippians
1:20; 2:16; 4:3; Colossians 3:3–4; 1 Timothy 1:16; 4:8; 6:12, 19; 2 Timothy
1:1, 10; Titus 1:2; 3:7; Hebrews 7:3, 16; James 1:12; 4:14; 1 Peter 3:7, 10; 2
Peter 1:3; 1 John 1:1–2; 2:25; 3:14–15; 5:11–13, 16, 20; Jude 1:21; Revelation
2:7, 10; 3:5; 11:11; 13:8; 17:8; 20:12, 15; 21:6, 27–22:2; 22:14, 17, 19.
[xxxiii]
Luke
16:25; John 12:25; Acts 8:33; 17:25; Romans 8:38; 1 Corinthians 3:22; 15:19; 2
Corinthians 4:11; Philippians 1:20; 1 Timothy 4:8; James 4:14; Revelation
11:11.
Luke
16:25; John 12:25; Acts 8:33; 17:25; Romans 8:38; 1 Corinthians 3:22; 15:19; 2
Corinthians 4:11; Philippians 1:20; 1 Timothy 4:8; James 4:14; Revelation
11:11.
[xxxvii]
Matthew
7:14; 18:8-9; 19:16-17, 29; 25:46; Mark 9:43, 45, 10:17, 30; Luke 10:25; 18:18,
30; John 1:4; 3:15-16, 36; 4:14, 46; 5:24, 26, 29, 39, 40; 6:27, 33, 35, 40,
47, 48, 51, 53, 54, 63, 68; 8:12; 10:10; 11:25; 12:25, 50; 14:6; 17:2-3; 20:31;
Acts 2:28; 3:15; 5:20; 11:18; 13:46, 48; Romans 2:6; 5:17, 21; 6:4, 22-23;
7:10; 8:2, 6, 10; 11:15; 2 Corinthians 2:16; 4:10-12; 5:4; Galatians 6:8;
Ephesians 4:18; Philippians 2:16; 4:3; Colossians 3:3-4; 1 Timothy 1:16; 4:8;
6:12, 19; 2 Timothy 1:1, 10; Titus 1:2; 3:7; James 1:12; 1 Peter 3:7, 10; 2
Peter 1:3; 1 John 1:1-2; 2:25; 3:14-15; 5:11-13, 16, 20; Jude 21; Revelation
2:7, 10; 3:5; 13:8; 17:8; 20:12, 15; 21:6, 27; 22:1-2, 14, 16, 19.
Matthew
7:14; 18:8-9; 19:16-17, 29; 25:46; Mark 9:43, 45, 10:17, 30; Luke 10:25; 18:18,
30; John 1:4; 3:15-16, 36; 4:14, 46; 5:24, 26, 29, 39, 40; 6:27, 33, 35, 40,
47, 48, 51, 53, 54, 63, 68; 8:12; 10:10; 11:25; 12:25, 50; 14:6; 17:2-3; 20:31;
Acts 2:28; 3:15; 5:20; 11:18; 13:46, 48; Romans 2:6; 5:17, 21; 6:4, 22-23;
7:10; 8:2, 6, 10; 11:15; 2 Corinthians 2:16; 4:10-12; 5:4; Galatians 6:8;
Ephesians 4:18; Philippians 2:16; 4:3; Colossians 3:3-4; 1 Timothy 1:16; 4:8;
6:12, 19; 2 Timothy 1:1, 10; Titus 1:2; 3:7; James 1:12; 1 Peter 3:7, 10; 2
Peter 1:3; 1 John 1:1-2; 2:25; 3:14-15; 5:11-13, 16, 20; Jude 21; Revelation
2:7, 10; 3:5; 13:8; 17:8; 20:12, 15; 21:6, 27; 22:1-2, 14, 16, 19.
“The just shall live by faith”— A Study of the Relationship of Faith to Salvation in its Justifying, Sanctifying, and Glorifying Fulness, part 8
The New Testament
confirms the Old Testament doctrine that, as evidenced in the paradigmatic
example of Abraham,[i] the “just
shall live by faith.”[ii]
The quotations of Genesis 15:6 and
Habakkuk 2:4 in the New Testament emphasize different aspects of the truth
taught in the Old Testament text. Before the specific New Testament texts are
examined, a general overview of New Testament teaching about the just, about life, and
about faith will be conducted in
subsequent posts. First, the
following very helpful quotes by Warfield will be reproduced:
confirms the Old Testament doctrine that, as evidenced in the paradigmatic
example of Abraham,[i] the “just
shall live by faith.”[ii]
The quotations of Genesis 15:6 and
Habakkuk 2:4 in the New Testament emphasize different aspects of the truth
taught in the Old Testament text. Before the specific New Testament texts are
examined, a general overview of New Testament teaching about the just, about life, and
about faith will be conducted in
subsequent posts. First, the
following very helpful quotes by Warfield will be reproduced:
It lies on the very surface of the New
Testament that its writers were not conscious of a chasm between the
fundamental principle of the religious life of the saints of the old covenant
and the faith by which they themselves lived. To them, too, Abraham is the
typical example of a true believer (Romans 4; Galatians 3; Hebrews 11; James
2); and in their apprehension “those who are of faith,” that is, “Christians,”
are by that very fact constituted Abraham’s sons (Galatians 3:7; Romans 4:16),
and receive their blessing only along with that “believer” (Galatians 3:9) in
the steps of whose faith it is that they are walking (Romans 4:12) when they
believe on Him who raised Jesus our Lord from the dead (Romans 4:24). And not
only Abraham, but the whole series of Old Testament heroes are conceived by
them to be examples of the same faith which was required of them “unto the
gaining of the soul” (Hebrews 11). Wrought in them by the same Spirit (2 Corinthians
4:13), it produced in them the same fruits, and constituted them a “cloud of
witnesses” by whose testimony we should be stimulated to run our own race with
like patience in dependence on Jesus, “the author and finisher of our faith”
(Hebrews 12:2). Nowhere is the demand of faith treated as a novelty of the new
covenant, or is there a distinction drawn between the faith of the two
covenants; everywhere the sense of continuity is prominent (John 5:24, 46;
12:38, 39, 44; 1 Peter 2:6), and the “proclamation of faith” (Galatians 3:2, 5;
Romans 10:16) is conceived as essentially one in both dispensations, under both
of which the law reigns that “the just shall live by his faith” (Habakkuk 2:4;
Romans 1:17; Galatians 3:11; Hebrews 10:38). Nor do we need to penetrate
beneath the surface of the Old Testament to perceive the justice of this New
Testament view. Despite the infrequency of the occurrence on its pages of the
terms “faith” [and] “to believe,” the religion of the Old Testament is
obviously as fundamentally a religion of faith as is that of the New Testament.
There is a sense, to be sure, in which all religion presupposes faith (Hebrews
11:6), and in this broad sense the religion of Israel, too, necessarily rested
on faith. But the religion of Israel was a religion of faith in a far more
specific sense than this; and that not merely because faith was more
consciously its foundation, but because its very essence consisted in faith,
and this faith was the same radical self-commitment to God, not merely as the
highest good of the holy soul, but as the gracious Saviour of the sinner, which
meets us as the characteristic feature of the religion of the New Testament.
Between the faith of the two Testaments there exists, indeed, no further
difference than that which the progress of the historical working out of
redemption brought with it.
Testament that its writers were not conscious of a chasm between the
fundamental principle of the religious life of the saints of the old covenant
and the faith by which they themselves lived. To them, too, Abraham is the
typical example of a true believer (Romans 4; Galatians 3; Hebrews 11; James
2); and in their apprehension “those who are of faith,” that is, “Christians,”
are by that very fact constituted Abraham’s sons (Galatians 3:7; Romans 4:16),
and receive their blessing only along with that “believer” (Galatians 3:9) in
the steps of whose faith it is that they are walking (Romans 4:12) when they
believe on Him who raised Jesus our Lord from the dead (Romans 4:24). And not
only Abraham, but the whole series of Old Testament heroes are conceived by
them to be examples of the same faith which was required of them “unto the
gaining of the soul” (Hebrews 11). Wrought in them by the same Spirit (2 Corinthians
4:13), it produced in them the same fruits, and constituted them a “cloud of
witnesses” by whose testimony we should be stimulated to run our own race with
like patience in dependence on Jesus, “the author and finisher of our faith”
(Hebrews 12:2). Nowhere is the demand of faith treated as a novelty of the new
covenant, or is there a distinction drawn between the faith of the two
covenants; everywhere the sense of continuity is prominent (John 5:24, 46;
12:38, 39, 44; 1 Peter 2:6), and the “proclamation of faith” (Galatians 3:2, 5;
Romans 10:16) is conceived as essentially one in both dispensations, under both
of which the law reigns that “the just shall live by his faith” (Habakkuk 2:4;
Romans 1:17; Galatians 3:11; Hebrews 10:38). Nor do we need to penetrate
beneath the surface of the Old Testament to perceive the justice of this New
Testament view. Despite the infrequency of the occurrence on its pages of the
terms “faith” [and] “to believe,” the religion of the Old Testament is
obviously as fundamentally a religion of faith as is that of the New Testament.
There is a sense, to be sure, in which all religion presupposes faith (Hebrews
11:6), and in this broad sense the religion of Israel, too, necessarily rested
on faith. But the religion of Israel was a religion of faith in a far more
specific sense than this; and that not merely because faith was more
consciously its foundation, but because its very essence consisted in faith,
and this faith was the same radical self-commitment to God, not merely as the
highest good of the holy soul, but as the gracious Saviour of the sinner, which
meets us as the characteristic feature of the religion of the New Testament.
Between the faith of the two Testaments there exists, indeed, no further
difference than that which the progress of the historical working out of
redemption brought with it.
The hinge of Old Testament religion from
the very beginning turns on the facts of man’s sin (Genesis 3) and consequent
unworthiness (Genesis 3:2-10), and of God’s grace (Genesis 3:15) and consequent
saving activity (Genesis 3:4; 4:5; 6:8, 13f.). This saving activity presents
itself from the very beginning also under the form of promise or covenant, the
radical idea of which is naturally faithfulness on the part of the promising God
with the answering attitude of faith on the part of the receptive people. Face
to face with a holy God, the sinner has no hope except in the free mercy of
God, and can be authorized to trust in that mercy only by express assurance.
Accordingly, the only cause of salvation is from the first the pitying love of
God (Genesis 3:15, 8:21), which freely grants benefits to man; while on man’s
part there is never question of merit or of a strength by which he may prevail
(1 Samuel 2:9), but rather a constant sense of unworthiness (Genesis 32:10), by
virtue of which humility appears from the first as the keynote of Old Testament
piety. . . . [F]rom the very beginning the distinctive feature of the life of
the pious is that it is a life of faith, that its regulative principle is
drawn, not from the earth but from above. Thus the first recorded human acts
after the Fall—the naming of Eve, and the birth and naming of Cain—are
expressive of trust in God’s promise that, though men should die for their
sins, yet man should not perish from the earth, but should triumph over the
tempter; in a word, in the great promise of the Seed (Genesis 3:15). Similarly,
the whole story of the Flood is so ordered as to throw into relief, on the one
hand, the free grace of God in His dealings with Noah (Genesis 6:8, 18; 8:1,
21; 9:8), and, on the other, the determination of Noah’s whole life by trust in
God and His promises (Genesis 6:22; 7:5; 9:20). The open declaration of the
faith-principle of Abraham’s life (Genesis 15:6) only puts into words, in the
case of him who stands at the root of Israel’s whole national and religious
existence, what not only might also be said of all the patriarchs, but what
actually is most distinctly said both of Abraham and of them through the medium
of their recorded history. The entire patriarchal narrative is set forth with
the design and effect of exhibiting the life of the servants of God as a life
of faith, and it is just by the fact of their implicit self-commitment to God
that throughout the narrative the servants of God are differentiated from
others. This does not mean, of course, that with them faith took the place of
obedience: an entire self-commitment to God which did not show itself in
obedience to Him would be self-contradictory, and the testing of faith by
obedience is therefore a marked feature of the patriarchal narrative. But it
does mean that faith was with them the precondition of all obedience. The
patriarchal religion is essentially a religion, not of law but of promise, and
therefore not primarily of obedience but of trust; the holy walk is
characteristic of God’s servants (Genesis 5:22, 24; 6:9; 17:1; 24:40; 48:15),
but it is characteristically described as a walk “with God”; its peculiarity
consisted precisely in the ordering of life by entire trust in God, and it
expressed itself in conduct growing out of this trust (Genesis 3:20; 4:1; 6:22;
7:5; 8:18; 12:4; 17:23; 21:12, 16, 22). The righteousness of the patriarchal
age was thus but the manifestation in life of an entire self-commitment to God,
in unwavering trust in His promises.
the very beginning turns on the facts of man’s sin (Genesis 3) and consequent
unworthiness (Genesis 3:2-10), and of God’s grace (Genesis 3:15) and consequent
saving activity (Genesis 3:4; 4:5; 6:8, 13f.). This saving activity presents
itself from the very beginning also under the form of promise or covenant, the
radical idea of which is naturally faithfulness on the part of the promising God
with the answering attitude of faith on the part of the receptive people. Face
to face with a holy God, the sinner has no hope except in the free mercy of
God, and can be authorized to trust in that mercy only by express assurance.
Accordingly, the only cause of salvation is from the first the pitying love of
God (Genesis 3:15, 8:21), which freely grants benefits to man; while on man’s
part there is never question of merit or of a strength by which he may prevail
(1 Samuel 2:9), but rather a constant sense of unworthiness (Genesis 32:10), by
virtue of which humility appears from the first as the keynote of Old Testament
piety. . . . [F]rom the very beginning the distinctive feature of the life of
the pious is that it is a life of faith, that its regulative principle is
drawn, not from the earth but from above. Thus the first recorded human acts
after the Fall—the naming of Eve, and the birth and naming of Cain—are
expressive of trust in God’s promise that, though men should die for their
sins, yet man should not perish from the earth, but should triumph over the
tempter; in a word, in the great promise of the Seed (Genesis 3:15). Similarly,
the whole story of the Flood is so ordered as to throw into relief, on the one
hand, the free grace of God in His dealings with Noah (Genesis 6:8, 18; 8:1,
21; 9:8), and, on the other, the determination of Noah’s whole life by trust in
God and His promises (Genesis 6:22; 7:5; 9:20). The open declaration of the
faith-principle of Abraham’s life (Genesis 15:6) only puts into words, in the
case of him who stands at the root of Israel’s whole national and religious
existence, what not only might also be said of all the patriarchs, but what
actually is most distinctly said both of Abraham and of them through the medium
of their recorded history. The entire patriarchal narrative is set forth with
the design and effect of exhibiting the life of the servants of God as a life
of faith, and it is just by the fact of their implicit self-commitment to God
that throughout the narrative the servants of God are differentiated from
others. This does not mean, of course, that with them faith took the place of
obedience: an entire self-commitment to God which did not show itself in
obedience to Him would be self-contradictory, and the testing of faith by
obedience is therefore a marked feature of the patriarchal narrative. But it
does mean that faith was with them the precondition of all obedience. The
patriarchal religion is essentially a religion, not of law but of promise, and
therefore not primarily of obedience but of trust; the holy walk is
characteristic of God’s servants (Genesis 5:22, 24; 6:9; 17:1; 24:40; 48:15),
but it is characteristically described as a walk “with God”; its peculiarity
consisted precisely in the ordering of life by entire trust in God, and it
expressed itself in conduct growing out of this trust (Genesis 3:20; 4:1; 6:22;
7:5; 8:18; 12:4; 17:23; 21:12, 16, 22). The righteousness of the patriarchal
age was thus but the manifestation in life of an entire self-commitment to God,
in unwavering trust in His promises.
The piety of the Old Testament thus
began with faith. . . . Faith, therefore, does not appear as one of the
precepts of the law, nor as a virtue superior to its precepts, nor yet as a
substitute for keeping them; it rather lies behind the law as its
presupposition. Accordingly, in the history of the giving of the law, faith is
expressly emphasized as the presupposition of the whole relation existing
between Israel and Jehovah. The signs by which Moses was accredited, and all
Jehovah’s deeds of power, had as their design (Exodus 3:12; 4:1, 5, 8, 9; 19:4,
9) and their effect (Exodus 4:31; 12:28, 34; 14:31; 24:3, 7; Psalm 106:12) the
working of faith in the people; and their subsequent unbelief is treated as the
deepest crime they could commit (Numbers 14:11; Deuteronomy 1:32; 9:23; Psalm
78:22, 32, 106:24), as is even momentary failure of faith on the part of their
leaders (Numbers 20:12). It is only as a consequent of the relation of the
people to Him, instituted by grace on His part and by faith on theirs, that
Jehovah proceeds to carry out His gracious purposes for them, delivering them
from bondage, giving them a law for the regulation of their lives, and framing
them in the promised land into a kingdom of priests and a holy nation. In other
words, it is a precondition of the law that Israel’s life is not of the earth,
but is hid with God, and is therefore to be ordered by His precepts. Its design
was, therefore, not to provide a means by which man might come into relation
with Jehovah, but to publish the mode of life incumbent on those who stand in
the relation of children to Jehovah[.] ((“The
Biblical Doctrine of Faith,” Warfield, in Biblical Doctrines, vol. 2 of Works)
began with faith. . . . Faith, therefore, does not appear as one of the
precepts of the law, nor as a virtue superior to its precepts, nor yet as a
substitute for keeping them; it rather lies behind the law as its
presupposition. Accordingly, in the history of the giving of the law, faith is
expressly emphasized as the presupposition of the whole relation existing
between Israel and Jehovah. The signs by which Moses was accredited, and all
Jehovah’s deeds of power, had as their design (Exodus 3:12; 4:1, 5, 8, 9; 19:4,
9) and their effect (Exodus 4:31; 12:28, 34; 14:31; 24:3, 7; Psalm 106:12) the
working of faith in the people; and their subsequent unbelief is treated as the
deepest crime they could commit (Numbers 14:11; Deuteronomy 1:32; 9:23; Psalm
78:22, 32, 106:24), as is even momentary failure of faith on the part of their
leaders (Numbers 20:12). It is only as a consequent of the relation of the
people to Him, instituted by grace on His part and by faith on theirs, that
Jehovah proceeds to carry out His gracious purposes for them, delivering them
from bondage, giving them a law for the regulation of their lives, and framing
them in the promised land into a kingdom of priests and a holy nation. In other
words, it is a precondition of the law that Israel’s life is not of the earth,
but is hid with God, and is therefore to be ordered by His precepts. Its design
was, therefore, not to provide a means by which man might come into relation
with Jehovah, but to publish the mode of life incumbent on those who stand in
the relation of children to Jehovah[.] ((“The
Biblical Doctrine of Faith,” Warfield, in Biblical Doctrines, vol. 2 of Works)
Summarizing the evidence of
the New Testament, Warfield writes:
the New Testament, Warfield writes:
By means of the providentially mediated
diversity of emphasis of the New Testament writers on the several aspects of
faith, the outlines of the biblical conception of faith are thrown into very
high relief.
diversity of emphasis of the New Testament writers on the several aspects of
faith, the outlines of the biblical conception of faith are thrown into very
high relief.
Of its subjective
nature we have what is almost a formal definition in the description of
it as an “assurance of things hoped for, a conviction of things not seen”
(Hebrews 11:1). It obviously contains in it, therefore, an element of knowledge
(Hebrews 11:6), and it as obviously issues in conduct (Hebrews 11:8, cf. 5:9; 1
Peter 1:22). But it consists neither in assent nor in obedience, but in a
reliant trust in the invisible Author of all good (Hebrews 11:27), in which the
mind is set upon the things that are above and not on the things that are upon
the earth (Colossians 3:2, cf. 2 Corinthians 4:16-18; Matthew 6:25. The
examples cited in Hebrews 11 are themselves enough to show that the faith there
commended is not a mere belief in God’s existence and justice and goodness, or
crediting of His word and promises, but a practical counting of Him faithful
(Hebrews 11:11), with a trust so profound that no trial can shake it (Hebrews
11:35), and so absolute that it survives the loss of even its own pledge
(Hebrews 11:17). So little is faith in its biblical conception merely a
conviction of the understanding, that, when that is called faith, the true idea
of faith needs to be built up above this word (James 2:14ff). It is a movement
of the whole inner man (Romans 10:9, 10), and is set in contrast with an
unbelief that is akin, not to ignorance but to disobedience (Hebrews 3:18, 19;
John 3:36; Romans 11:20, 30, 15:31; 1 Thessalonians 1:8; Hebrews 4:2, 6; 1
Peter 1:7, 8; 3:1, 20; 4:18; Acts 14:2; 19:9), and that grows out of, not lack
of information, but that aversion of the heart from God (Hebrews 3:12) which
takes pleasure in unrighteousness (2 Thessalonians 2:12), and is so unsparingly
exposed by our Lord (John 3:19; 5:44; 8:47; 10:26). In the breadth of its idea,
it is thus the going out of the heart from itself and its resting on God in
confident trust for all good. But the scriptural revelation has to do with, and
is directed to the needs of, not man in the abstract, but sinful man; and for
sinful man this hearty reliance on God necessarily becomes humble trust in Him
for the fundamental need of the sinner—forgiveness of sins and reception into
favour. In response to the revelations of His grace and the provisions of His
mercy, it commits itself without reserve and with abnegation of all self-dependence,
to Him as its sole and sufficient Saviour, and thus, in one act, empties itself
of all claim on God and casts itself upon His grace alone for salvation.
nature we have what is almost a formal definition in the description of
it as an “assurance of things hoped for, a conviction of things not seen”
(Hebrews 11:1). It obviously contains in it, therefore, an element of knowledge
(Hebrews 11:6), and it as obviously issues in conduct (Hebrews 11:8, cf. 5:9; 1
Peter 1:22). But it consists neither in assent nor in obedience, but in a
reliant trust in the invisible Author of all good (Hebrews 11:27), in which the
mind is set upon the things that are above and not on the things that are upon
the earth (Colossians 3:2, cf. 2 Corinthians 4:16-18; Matthew 6:25. The
examples cited in Hebrews 11 are themselves enough to show that the faith there
commended is not a mere belief in God’s existence and justice and goodness, or
crediting of His word and promises, but a practical counting of Him faithful
(Hebrews 11:11), with a trust so profound that no trial can shake it (Hebrews
11:35), and so absolute that it survives the loss of even its own pledge
(Hebrews 11:17). So little is faith in its biblical conception merely a
conviction of the understanding, that, when that is called faith, the true idea
of faith needs to be built up above this word (James 2:14ff). It is a movement
of the whole inner man (Romans 10:9, 10), and is set in contrast with an
unbelief that is akin, not to ignorance but to disobedience (Hebrews 3:18, 19;
John 3:36; Romans 11:20, 30, 15:31; 1 Thessalonians 1:8; Hebrews 4:2, 6; 1
Peter 1:7, 8; 3:1, 20; 4:18; Acts 14:2; 19:9), and that grows out of, not lack
of information, but that aversion of the heart from God (Hebrews 3:12) which
takes pleasure in unrighteousness (2 Thessalonians 2:12), and is so unsparingly
exposed by our Lord (John 3:19; 5:44; 8:47; 10:26). In the breadth of its idea,
it is thus the going out of the heart from itself and its resting on God in
confident trust for all good. But the scriptural revelation has to do with, and
is directed to the needs of, not man in the abstract, but sinful man; and for
sinful man this hearty reliance on God necessarily becomes humble trust in Him
for the fundamental need of the sinner—forgiveness of sins and reception into
favour. In response to the revelations of His grace and the provisions of His
mercy, it commits itself without reserve and with abnegation of all self-dependence,
to Him as its sole and sufficient Saviour, and thus, in one act, empties itself
of all claim on God and casts itself upon His grace alone for salvation.
It is,
accordingly, solely from its object that faith derives its value. This
object is uniformly the God of grace, whether conceived of broadly as the
source of all life, light, and blessing, on whom man in his creaturely weakness
is entirely dependent, or, whenever sin and the eternal welfare of the soul are
in view, as the Author of salvation in whom alone the hope of unworthy man can
be placed. This one object of saving faith never varies from the beginning to
the end of the scriptural revelation; though, naturally, there is an immense
difference between its earlier and later stages in fulness of knowledge as to
the nature of the redemptive work by which the salvation intrusted to God shall
be accomplished; and as naturally there occurs a very great variety of forms of
statement in which trust in the God of salvation receives expression. Already,
however, at the gate of Eden, the God in whom the trust of our first parents is
reposed is the God of the gracious promise of the retrieval of the injury
inflicted by the serpent; and from that beginning of knowledge the progress is
steady, until, what is implied in the primal promise having become express in
the accomplished work of redemption, the trust of sinners is explicitly placed
in the God who was in Christ reconciling the world unto Himself (2 Corinthians
5:19). Such a faith, again, could not fail to embrace with humble confidence
all the gracious promises of the God of salvation, from which indeed it draws
its life and strength; nor could it fail to lay hold with strong conviction on
all those revealed truths concerning Him which constitute, indeed, in the
varied circumstances in which it has been called upon to persist throughout the
ages, the very grounds in view of which it has been able to rest upon Him with
steadfast trust. These truths, in which the “Gospel” or glad-tidings to God’s people
has been from time to time embodied, run all the way from such simple facts as
that it was the very God of their fathers that had appeared unto Moses for
their deliverance (Exodus 4:5), to such stupendous facts, lying at the root of
the very work of salvation itself, as that Jesus is the Christ, the Son of God
sent of God to save the world (John 6:69; 8:24; 11:42; 13:19; 16:27, 30; 17:8,
21; 20:31; 1 John 5:15), that God has raised Him from the dead (Romans 10:9; 1
Thessalonians 4:14), and that as His children we shall live with Him (Romans
6:8). But in believing this variously presented Gospel, faith has ever
terminated with trustful reliance, not on the promise but on the Promiser,— not
on the propositions which declare God’s grace and willingness to save, or
Christ’s divine nature and power, or the reality and perfection of His saving
work, but on the Saviour upon whom, because of these great facts, it could
securely rest as on One able to save to the uttermost. Jesus Christ, God the
Redeemer, is accordingly the one object of saving faith, presented to its
embrace at first implicitly and in promise, and ever more and more openly until
at last it is entirely explicit and we read that “a man is not justified save
through faith in Jesus Christ” (Galatians 2:16). If, with even greater
explicitness still, faith is sometimes said to rest upon some element in the
saving work of Christ, as, for example, upon His blood or His righteousness
(Romans 3:25; 2 Peter 1:1), obviously such a singling out of the very thing in
His work on which faith takes hold, in no way derogates from its repose upon
Him, and Him only, as the sole and sufficient Saviour.
accordingly, solely from its object that faith derives its value. This
object is uniformly the God of grace, whether conceived of broadly as the
source of all life, light, and blessing, on whom man in his creaturely weakness
is entirely dependent, or, whenever sin and the eternal welfare of the soul are
in view, as the Author of salvation in whom alone the hope of unworthy man can
be placed. This one object of saving faith never varies from the beginning to
the end of the scriptural revelation; though, naturally, there is an immense
difference between its earlier and later stages in fulness of knowledge as to
the nature of the redemptive work by which the salvation intrusted to God shall
be accomplished; and as naturally there occurs a very great variety of forms of
statement in which trust in the God of salvation receives expression. Already,
however, at the gate of Eden, the God in whom the trust of our first parents is
reposed is the God of the gracious promise of the retrieval of the injury
inflicted by the serpent; and from that beginning of knowledge the progress is
steady, until, what is implied in the primal promise having become express in
the accomplished work of redemption, the trust of sinners is explicitly placed
in the God who was in Christ reconciling the world unto Himself (2 Corinthians
5:19). Such a faith, again, could not fail to embrace with humble confidence
all the gracious promises of the God of salvation, from which indeed it draws
its life and strength; nor could it fail to lay hold with strong conviction on
all those revealed truths concerning Him which constitute, indeed, in the
varied circumstances in which it has been called upon to persist throughout the
ages, the very grounds in view of which it has been able to rest upon Him with
steadfast trust. These truths, in which the “Gospel” or glad-tidings to God’s people
has been from time to time embodied, run all the way from such simple facts as
that it was the very God of their fathers that had appeared unto Moses for
their deliverance (Exodus 4:5), to such stupendous facts, lying at the root of
the very work of salvation itself, as that Jesus is the Christ, the Son of God
sent of God to save the world (John 6:69; 8:24; 11:42; 13:19; 16:27, 30; 17:8,
21; 20:31; 1 John 5:15), that God has raised Him from the dead (Romans 10:9; 1
Thessalonians 4:14), and that as His children we shall live with Him (Romans
6:8). But in believing this variously presented Gospel, faith has ever
terminated with trustful reliance, not on the promise but on the Promiser,— not
on the propositions which declare God’s grace and willingness to save, or
Christ’s divine nature and power, or the reality and perfection of His saving
work, but on the Saviour upon whom, because of these great facts, it could
securely rest as on One able to save to the uttermost. Jesus Christ, God the
Redeemer, is accordingly the one object of saving faith, presented to its
embrace at first implicitly and in promise, and ever more and more openly until
at last it is entirely explicit and we read that “a man is not justified save
through faith in Jesus Christ” (Galatians 2:16). If, with even greater
explicitness still, faith is sometimes said to rest upon some element in the
saving work of Christ, as, for example, upon His blood or His righteousness
(Romans 3:25; 2 Peter 1:1), obviously such a singling out of the very thing in
His work on which faith takes hold, in no way derogates from its repose upon
Him, and Him only, as the sole and sufficient Saviour.
The saving
power of faith resides thus not in itself, but in the Almighty Saviour
on whom it rests. It is never on account of its formal nature as a psychic act
that faith is conceived in Scripture to be saving,—as if this frame of mind or
attitude of heart were itself a virtue with claims on God for reward, or at
least especially pleasing to Him (either in its nature or as an act of
obedience) and thus predisposing Him to favour, or as if it brought the soul
into an attitude of receptivity or of sympathy with God, or opened a channel of
communication from Him. It is not faith that saves, but faith in Jesus Christ:
faith in any other saviour, or in this or that philosophy or human conceit
(Colossians 2:16, 18; 1 Timothy 4:1), or in any other gospel than that of Jesus
Christ and Him as crucified (Galatians 1:8, 9), brings not salvation but a
curse. It is not, strictly speaking, even faith in Christ that saves, but
Christ that saves through faith. The saving power resides exclusively, not in
the act of faith or the attitude of faith or the nature of faith, but in the
object of faith; and in this the whole biblical representation centres, so that
we could not more radically misconceive it than by transferring to faith even
the smallest fraction of that saving energy which is attributed in the
Scriptures solely to Christ Himself. This purely mediatory function of faith is
very clearly indicated in the regimens in which it stands, which ordinarily
express simple instrumentality. It is most frequently joined to its verb as the
dative of means or instrument (Acts 15:9; 26:18; Romans 3:28; 4:20; 5:2; 11:20;
2 Corinthians 1:24; Hebrews 11:3, 4, 5, 7, 8, 9, 11, 17, 20, 21, 23, 24, 27,
28, 29, 30, 31); and the relationship intended is further explained by the use
to express it of the prepositions e˙k (Romans 1:17; 3:26, 30; 4:16; 5:1;
9:30, 32; 10:6; 14:23; Galatians 2:16; 3:7, 8, 9, 11, 12, 27, 28; 5:5, 1
Timothy 1:5; Hebrews 10:38; James 2:24) and dia¿ (with the genitive, never with the
accusative, Romans 3:22, 25, 30; 2 Corinthians 5:7; Galatians 2:16; 3:14, 26; 2
Timothy 3:15; Hebrews 6:12; 11:33, 39; 1 Peter 1:5),—the fundamental idea of
the former construction being that of source or origin, and of the latter that
of mediation or instrumentality, though they are used together in the same
context, apparently with no distinction of meaning (Romans 3:25, 26, 30;
Galatians 2:16). It is not necessary to discover an essentially different
implication in the exceptional usage of the prepositions e˙pi÷ (Acts 3:16;
Philippians 3:9) and kata¿ (Hebrews 11:7, 13; cf. Matthew 9:29) in this connexion: e˙pi÷ is apparently to be taken in a
quasi-temporal sense, “on faith,” giving the occasion of the divine act, and kata¿ very similarly
in the sense of conformability, “in conformity with faith.” Not infrequently we
meet also with a construction with the preposition e˙n which properly
designates the sphere, but which in passages like Galatians 2:20; Colossians
2:7; 2 Thessalonians 2:13 appears to pass over into the conception of
instrumentality.
power of faith resides thus not in itself, but in the Almighty Saviour
on whom it rests. It is never on account of its formal nature as a psychic act
that faith is conceived in Scripture to be saving,—as if this frame of mind or
attitude of heart were itself a virtue with claims on God for reward, or at
least especially pleasing to Him (either in its nature or as an act of
obedience) and thus predisposing Him to favour, or as if it brought the soul
into an attitude of receptivity or of sympathy with God, or opened a channel of
communication from Him. It is not faith that saves, but faith in Jesus Christ:
faith in any other saviour, or in this or that philosophy or human conceit
(Colossians 2:16, 18; 1 Timothy 4:1), or in any other gospel than that of Jesus
Christ and Him as crucified (Galatians 1:8, 9), brings not salvation but a
curse. It is not, strictly speaking, even faith in Christ that saves, but
Christ that saves through faith. The saving power resides exclusively, not in
the act of faith or the attitude of faith or the nature of faith, but in the
object of faith; and in this the whole biblical representation centres, so that
we could not more radically misconceive it than by transferring to faith even
the smallest fraction of that saving energy which is attributed in the
Scriptures solely to Christ Himself. This purely mediatory function of faith is
very clearly indicated in the regimens in which it stands, which ordinarily
express simple instrumentality. It is most frequently joined to its verb as the
dative of means or instrument (Acts 15:9; 26:18; Romans 3:28; 4:20; 5:2; 11:20;
2 Corinthians 1:24; Hebrews 11:3, 4, 5, 7, 8, 9, 11, 17, 20, 21, 23, 24, 27,
28, 29, 30, 31); and the relationship intended is further explained by the use
to express it of the prepositions e˙k (Romans 1:17; 3:26, 30; 4:16; 5:1;
9:30, 32; 10:6; 14:23; Galatians 2:16; 3:7, 8, 9, 11, 12, 27, 28; 5:5, 1
Timothy 1:5; Hebrews 10:38; James 2:24) and dia¿ (with the genitive, never with the
accusative, Romans 3:22, 25, 30; 2 Corinthians 5:7; Galatians 2:16; 3:14, 26; 2
Timothy 3:15; Hebrews 6:12; 11:33, 39; 1 Peter 1:5),—the fundamental idea of
the former construction being that of source or origin, and of the latter that
of mediation or instrumentality, though they are used together in the same
context, apparently with no distinction of meaning (Romans 3:25, 26, 30;
Galatians 2:16). It is not necessary to discover an essentially different
implication in the exceptional usage of the prepositions e˙pi÷ (Acts 3:16;
Philippians 3:9) and kata¿ (Hebrews 11:7, 13; cf. Matthew 9:29) in this connexion: e˙pi÷ is apparently to be taken in a
quasi-temporal sense, “on faith,” giving the occasion of the divine act, and kata¿ very similarly
in the sense of conformability, “in conformity with faith.” Not infrequently we
meet also with a construction with the preposition e˙n which properly
designates the sphere, but which in passages like Galatians 2:20; Colossians
2:7; 2 Thessalonians 2:13 appears to pass over into the conception of
instrumentality.
So little indeed
is faith conceived as containing in itself the energy or ground of salvation,
that it is consistently represented as, in its origin, itself a gratuity from
God in the prosecution of His saving work. It comes, not of one’s own strength
or virtue, but only to those who are chosen of God for its reception (2
Thessalonians 2:13), and hence is His gift (Ephesians 6:23, cf. 2:8, 9;
Philippians 1:29), through Christ (Acts 3:16; Philippians 1:29; 1 Peter 1:21;
cf. Hebrews 12:2), by the Spirit (2 Corinthians 4:13; Galatians 5:5), by means
of the preached word (Romans 10:17; Galatians 3:2, 5); and as it is thus
obtained from God (2 Peter 1:1; Jude 3; 1 Peter 1:21), thanks are to be
returned to God for it (Colossians 1:4; 2 Thessalonians 1:3). Thus, even here
all boasting is excluded, and salvation is conceived in all its elements as the
pure product of unalloyed grace, issuing not from, but in, good works
(Ephesians 2:8-12). The place of faith in the process of salvation, as
biblically conceived, could scarcely, therefore, be better described than by
the use of the scholastic term “instrumental cause.” Not in one portion of the
Scriptures alone, but throughout their whole extent, it is conceived as a boon
from above which comes to men, no doubt through the channels of their own
activities, but not as if it were an effect of their energies, but rather, as
it has been finely phrased, as a gift which God lays in the lap of the soul.
“With the heart,” indeed, “man believeth unto righteousness”; but this
believing does not arise of itself out of any heart indifferently, nor is it
grounded in the heart’s own potencies; it is grounded rather in the
freely-giving goodness of God, and comes to man as a benefaction out of heaven.
. .
is faith conceived as containing in itself the energy or ground of salvation,
that it is consistently represented as, in its origin, itself a gratuity from
God in the prosecution of His saving work. It comes, not of one’s own strength
or virtue, but only to those who are chosen of God for its reception (2
Thessalonians 2:13), and hence is His gift (Ephesians 6:23, cf. 2:8, 9;
Philippians 1:29), through Christ (Acts 3:16; Philippians 1:29; 1 Peter 1:21;
cf. Hebrews 12:2), by the Spirit (2 Corinthians 4:13; Galatians 5:5), by means
of the preached word (Romans 10:17; Galatians 3:2, 5); and as it is thus
obtained from God (2 Peter 1:1; Jude 3; 1 Peter 1:21), thanks are to be
returned to God for it (Colossians 1:4; 2 Thessalonians 1:3). Thus, even here
all boasting is excluded, and salvation is conceived in all its elements as the
pure product of unalloyed grace, issuing not from, but in, good works
(Ephesians 2:8-12). The place of faith in the process of salvation, as
biblically conceived, could scarcely, therefore, be better described than by
the use of the scholastic term “instrumental cause.” Not in one portion of the
Scriptures alone, but throughout their whole extent, it is conceived as a boon
from above which comes to men, no doubt through the channels of their own
activities, but not as if it were an effect of their energies, but rather, as
it has been finely phrased, as a gift which God lays in the lap of the soul.
“With the heart,” indeed, “man believeth unto righteousness”; but this
believing does not arise of itself out of any heart indifferently, nor is it
grounded in the heart’s own potencies; it is grounded rather in the
freely-giving goodness of God, and comes to man as a benefaction out of heaven.
. .
[H]e
who humbly but confidently casts himself on the God of salvation has the
assurance that he shall not be put to shame (Romans 11:11; 9:33), but shall
receive the end of his faith, even the salvation of his soul (1 Peter 1:9).
This salvation is no doubt, in its idea, received all at once (John 3:36; 1
John 5:12); but it is in its very nature a process, and its stages come, each
in its order. First of all, the believer, renouncing by the very act of faith
his own righteousness which is out of the law, receives that “righteousness
which is through faith in Christ, the righteousness which is from God on faith”
(Philippians 3:9, cf. Romans 3:22; 4:11; 9:30; 10:3, 10; 2 Corinthians 5:21;
Galatians 5:5; Hebrews 11:7; 2 Peter 1:1). On the ground of this righteousness,
which in its origin is the “righteous act” of Christ, constituted by His
“obedience” (Romans 5:18, 19), and comes to the believer as a “gift” (Romans
5:17), being reckoned to him apart from works (Romans 4:6), he that believes in
Christ is justified in God’s sight, received into His favour, and made the
recipient of the Holy Spirit (John 7:39, cf. Acts 5:32), by whose indwelling
men are constituted the sons of God (Romans 8:13). And if children, then are
they heirs (Romans 8:17), assured of an incorruptible, undefiled, and unfading
inheritance, reserved in heaven for them; and meanwhile they are guarded by the
power of God through faith unto this gloriously complete salvation (1 Peter
1:4, 5). Thus, though the immediate effect of faith is only to make the
believer possessor before the judgment-seat of God of the alien righteousness
wrought out by Christ, through this one effect it draws in its train the whole
series of saving acts of God, and of saving effects on the soul. Being
justified by faith, the enmity which has existed between the sinner and God has
been abolished, and he has been introduced into the very family of God, and
made sharer in all the blessings of His house (Ephesians 2:13f.). Being
justified by faith, he has peace with God, and rejoices in the hope of the
glory of God, and is enabled to meet the trials of life, not merely with
patience but with joy (Romans 5:1f.). Being justified by faith, he has already
working within him the life which the Son has brought into the world, and by
which, through the operations of the Spirit which those who believe in Him
receive (John 7:39), he is enabled to overcome the world lying in the evil one,
and, kept by God from the evil one, to sin not (1 John 5:19). In a word,
because we are justified by faith, we are, through faith, endowedwith all the
privileges and supplied with all the graces of the children of God. (“The
Biblical Doctrine of Faith,” Biblical Doctrines, Warfield, vol. 2 of Works)
who humbly but confidently casts himself on the God of salvation has the
assurance that he shall not be put to shame (Romans 11:11; 9:33), but shall
receive the end of his faith, even the salvation of his soul (1 Peter 1:9).
This salvation is no doubt, in its idea, received all at once (John 3:36; 1
John 5:12); but it is in its very nature a process, and its stages come, each
in its order. First of all, the believer, renouncing by the very act of faith
his own righteousness which is out of the law, receives that “righteousness
which is through faith in Christ, the righteousness which is from God on faith”
(Philippians 3:9, cf. Romans 3:22; 4:11; 9:30; 10:3, 10; 2 Corinthians 5:21;
Galatians 5:5; Hebrews 11:7; 2 Peter 1:1). On the ground of this righteousness,
which in its origin is the “righteous act” of Christ, constituted by His
“obedience” (Romans 5:18, 19), and comes to the believer as a “gift” (Romans
5:17), being reckoned to him apart from works (Romans 4:6), he that believes in
Christ is justified in God’s sight, received into His favour, and made the
recipient of the Holy Spirit (John 7:39, cf. Acts 5:32), by whose indwelling
men are constituted the sons of God (Romans 8:13). And if children, then are
they heirs (Romans 8:17), assured of an incorruptible, undefiled, and unfading
inheritance, reserved in heaven for them; and meanwhile they are guarded by the
power of God through faith unto this gloriously complete salvation (1 Peter
1:4, 5). Thus, though the immediate effect of faith is only to make the
believer possessor before the judgment-seat of God of the alien righteousness
wrought out by Christ, through this one effect it draws in its train the whole
series of saving acts of God, and of saving effects on the soul. Being
justified by faith, the enmity which has existed between the sinner and God has
been abolished, and he has been introduced into the very family of God, and
made sharer in all the blessings of His house (Ephesians 2:13f.). Being
justified by faith, he has peace with God, and rejoices in the hope of the
glory of God, and is enabled to meet the trials of life, not merely with
patience but with joy (Romans 5:1f.). Being justified by faith, he has already
working within him the life which the Son has brought into the world, and by
which, through the operations of the Spirit which those who believe in Him
receive (John 7:39), he is enabled to overcome the world lying in the evil one,
and, kept by God from the evil one, to sin not (1 John 5:19). In a word,
because we are justified by faith, we are, through faith, endowedwith all the
privileges and supplied with all the graces of the children of God. (“The
Biblical Doctrine of Faith,” Biblical Doctrines, Warfield, vol. 2 of Works)
This post is part of the complete study here.
–TDR
The Rich Young Ruler: Tell-Tale Passage for Soteriology, Number One, Pt. 2
When Jesus talked to the rich young ruler, as recorded in Luke 18:18-30, what did he think Jesus was talking about? We really don’t have to have any doubt about this. Look at what Peter says to Jesus in v. 28: “We have left all and followed thee.” Unlike the “certain ruler,” Peter and those with him had relinquished their possessions to follow Jesus Christ. When Jesus said in v. 22, “Sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me,” Peter understood him to be saying, “Leave all and follow me.” That’s how it reads. And we know this is dealing with salvation, because in v. 26, “they that heard it said, Who then can be saved?”
It’s impossible for an unbeliever to sacrifice. He can’t do it. Jesus talked about that in His parable of the soils back in Luke 8, when speaking of the rocky soil, He said: “They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.” In time of temptation fall away. In the Matthew account in Matthew 13:6, it reads: “And when the sun was up, they were scorched; and because they had no root, they withered away.” This hearer doesn’t have genuine faith, a legitimate profession, and so he can’t sustain any kind of profession when some kind of sacrifice is called for, as represented by the sun scorching. He has no root. Jesus tested the profession of the “certain ruler,” and his profession could not sustain the test of Jesus’ commands in Luke 18:22. If he really did believe in Jesus Christ, He could give up his stuff, even as Abraham could offer up Isaac by faith.
Men don’t have to give up their money to be saved. No. They have to give up everything, their life, to be saved. That is scriptural faith. The money was the one thing, however, that the young ruler couldn’t part with, because he was covetous. He was rebelliously covetous. Only less the number of the commands to “follow me” did Jesus command to give up your life, your self (psuche), in order to have eternal life. You can’t hang on to your soul (psuche) and expect Jesus to cleanse it for all eternity. For a soul to be converted (Ps 19), to be restored (Ps 23), it must by offered to God by faith. Those who hang on to their soul won’t have it cleansed. The ruler had a certain kind of belief in Jesus to come to Him in the first place, but it was not a saving belief, not a substantive, deep enough faith, to sustain the test of his own possessions.
You can’t believe in Jesus, plus material things. You can’t serve God and mammon. You have to make that choice. And in that choice, the “certain ruler” chose his money. It’s impossible for a camel to go through the eye of a needle. In the same way, it’s impossible for a rich man to enter into the kingdom of God, when he is trusting in his own riches.
The religious leaders believed that riches were a sign of some kind of good favor with God. To them, someone who was rich was certainly ready for the kingdom. Just the opposite, someone who trusted in his riches couldn’t get in. It’s actually impossible for anyone to be saved except by the grace of God. It’s impossible for a rich man, but it is possible with God (v. 27). “All things are possible with God.”
It is worth it to part with riches in order to follow Christ. You are trading something temporal for something eternal, as Jesus makes clear in vv. 29-30. Jesus ends v. 30 with: “and in the world to come life everlasting.” This is not talking about some kind of life everlasting. It’s life everlasting. You get life everlasting by trading in your life for that life. It is an exchange. That is faith. It is repentance. You leave something for something else. You leave something temporal for something eternal. That’s how the exchange comes about.
I have noticed a discomfort that professing Christian leaders have had with the rich young ruler. Because they don’t like what it says, they twist it around into something that will conform to what they want it to say. One way they will do this is by making a big deal about the opening question of the young ruler (v. 18): “What shall I do to inherit eternal life?” They point out the “do” and say that is what really manifests the problem of the young ruler. “He must have believed in salvation by works.” If that was the major issue there, then why didn’t Jesus then say, “What do you mean ‘do’? You can’t ‘do’ anything to be saved. It’s not by works.” Of course, it’s not by works, but Jesus didn’t deal with “do” because that wasn’t the problem with the rich young ruler. Sure, you could explain how that it would be a problem. He didn’t see his sinfulness, so he thought he was good, which means he was trusting in his works. In that sense, yes. He wouldn’t place his faith in Christ because he couldn’t turn from his possessions. He was covetous.
I have no problem saying that salvation comes from obedience. It does. It is the obedience of faith. We obey the command to believe in Jesus Christ. That command to believe in Him is akin to a command to love Him and to serve Him. God is seeking for those who will worship Him. The first act of worship is the offering of someone’s soul to God. That is faith in the Lord Jesus Christ. It is also loving Him by obeying that commandment. It is serving Him because it is a sacrifice of yourself to Him. Can a person be saved who will not yield his self to God? No. He doesn’t believe in the Lord. He isn’t poor in spirit. He is hanging on to his own life. He wants his own way. And more.
Another way that men show their discomfort with the account of the rich young ruler is by saying that what Jesus was doing was simply showing him his sinfulness. The passage doesn’t say that, “but that’s what Jesus was doing, because if not, then He was requiring him to do good works to be saved, and we know Jesus wouldn’t do that.” It’s true Jesus wasn’t requiring Him to do good works to be saved. Good works can’t save anyone. However, Jesus did in fact call on him to do something. He had to leave all and follow the Lord. To leave is to repent and to follow is to believe.
But what about the “sell and distribute” part? Jesus was God. If the rich young ruler in fact believed Jesus was God, then He would have no problem leaving behind his possessions for the Lord. That would have been to believe in Him. Turning this into a way for him to see his sinfulness, because he was brought to the realization of covetousness with Jesus’ command, doesn’t fit context. As you keep reading, it doesn’t turn out that way. Jesus doesn’t give us a tip that would say that’s what He was doing. This man was trusting in his riches, so Jesus told him to give them up. In the next chapter, Zacchaeus had the same kind of response to Jesus (19:1-10).
Lou Martuneac in his In Defense of the Gospel, writes:
The error in the Lordship proponents’ interpretation of the passage is this: they come to the passage requiring a costly salvation because they confuse the cost of discipleship with the free gift of salvation through the finished work on the cross.
So much is wrong with this sentence. First, I don’t come to this passage with that kind of predisposition. I don’t go to any passage with a requirement for the passage before I get there. The passage itself provides whatever the requirement is. Second, the passage reads a cost in salvation. In fact, it is no cost, even as Jesus explains in vv. 29-30, because what you give up isn’t worth anything — it’s worthless. This is how faith operates. We give up the temporal for the eternal. You can’t believe in Christ plus all the idols on your shelf. You can’t both continue in some kind of rebellion against Christ and believe in Him. You’re either rebellious or you believe — not both. The rebellion is described as “hold[ing] the truth in unrighteousness” in Romans 1 In Philippians 3, Paul said he counted everything in the past as loss, even as dung, that he might win Christ. Paul couldn’t keep his old life plus believe in Jesus. What kind of cost is it, when you give up this world’s goods for eternal life? It is in fact no cost. It is faith, however. This is one of the paradoxes of faith. It costs you nothing, but it costs you everything. Everything outside of Christ just happens to be nothing. Third, the rich young ruler passage is not about the “cost of discipleship,” unless you believe that discipleship is the same as salvation (which is a discussion Thomas Ross had here beginning with this post). It is a salvation passage. To make it something other than about salvation is totally to twist it from its context, or, in other words, to come to the passage requiring that it be talking about some after conversion dedication experience (second blessing theology). This is a perversion of the passage. We should be taking an example of evangelism from the life of Jesus.
Here is another sentence from the exegesis of Martuneac (p. 184):
Jesus never conditioned the gift of eternal life on this man’s willingness or promise to give away his riches.
Ask yourself the question. If the man said, “Yes, I will leave all to follow Christ,” would he have had the gift of eternal life? Is that how the passage reads? Of course it does. Martuneac creates a straw man. Is giving up your riches the means of eternal life? No. However, his riches were what were keeping him from eternal life, so by giving them up, he would receive eternal life. The riches were an idol to him. He needed to turn from that idol to serve the living God (1 Thess 1:9). So Lou’s statement is false. Jesus did condition the gift of eternal life on this man’s willingness to give away his riches. That’s exactly how the passage reads. Lou might call this salvation by works, but it just isn’t so. If repentance is a work, then faith is a work, and salvation is by works. But it isn’t. Neither repentance (Acts 11:18) or faith (Philippians 1:29) are works. Turning from your idol of money, turning from your way to Jesus’ way (John 14:6), is repentance. “Except ye repent, ye shall all likewise perish” (Luke 13:3, 5).
Martuneac goes on to say later in that paragraph:
The Lord brought him to realize that he was a sinner who needed a sacrifice that not even all his riches and good works could buy.
What?!?! Where does it say that anywhere in that passage? Nowhere. This is total fabrication out of sheer cloth. Lou contradicts himself. Was it a sin for the rich young ruler not to sell all that he had and distribute it to the poor? You’ve got to make up your mind here. Is Lou saying that according to his definition of covetousness, that you have to sell all that you have and give it away, or you’re covetous? Then we’re all living covetous lives, and 1 Corinthians 6:10 says that no one who is covetous “shall inherit the kingdom of God.” How could the man be only “realizing he’s a sinner,” when not selling everything and distributing it is not a sin?
The rich young ruler loved his money more than Christ. He was devoted to his money and not to Jesus. If he had to give up his money, then he wouldn’t want to follow Jesus. In other words, he didn’t believe in Jesus. If he believed in Jesus, he would give up his money. This is not what Lou is saying. Lou is saying that Jesus was employing a strategy, a technique, by telling this man to do something that Jesus really didn’t intend for him to do, then he would find out that he really was a sinner who had not kept the law from his youth up. Covetousness was this man’s sin, but in light of his disloyalty to Jesus.
At the end of Jesus’ commandments in Luke 18, He didn’t say, “I really didn’t mean it when I commanded those things. I was just trying to get you to see your sin of covetousness.” In other words, Jesus wasn’t lying. He did in fact want the man to give up everything in order to follow Him, just like He did with Peter, James, and John, when He called on all them to follow Him. It wasn’t just a clever way to get the man to see his sin of covetousness.
These two very different understandings of Luke 18 or the parallel passages on the rich young ruler could not both be true. One of them is perverting the teaching of the passage. This is what makes Jesus’ story of the rich young ruler tell-tale for someone’s doctrine of salvation.
David’s Killer Census as a Paradigm for Applying Scripture
You know the passage that says taking a census is wrong. Remember? Right. Nothing in the Bible says taking a census is wrong. Yet David was wrong for taking a census in 1 Chronicles 21. God killed 70,000 in Israel with pestilence because of David’s census taking. Other census were taken without such a punishment. Other passages even allow for a census, and yet David’s census was wrong. How was he supposed to know? We know it was a sin (vv. 1, 8, 17). But what passage did he violate? None. Again, how was he supposed to know?
David was supposed to apply Scripture. His census wasn’t living by faith. Chapters 18-20 recount the military victories that God gave David, showing God’s protection in fulfillment of the Davidic covenant (1 Chronicles 17). God defeated the foreign nations as a part of His promise. And then David numbers the people (chapter 21). We don’t know the particulars of how David wasn’t living by faith—it was either that he was taking undeserved credit, fearful for the future, or both. It is assumed that David was to have known this was wrong. We are responsible for applying Scripture. We are to know that certain actions are not acting in faith or are acting in faith, even though the Bible doesn’t say one way or another.
Was punishing David for something that the Bible doesn’t and didn’t forbid “exceeding that which is written”? Was it adding to Scripture, thereby subtracting from the effectiveness of the Bible in David’s life? Obviously not. The passage provides a paradigm for applying truth. God has revealed truth. He expects us to understand it and apply it. Would God have killed 70,000 Israelites if it wasn’t something that He knew David could apply? Again, of course not.
One passage used by evangelicals to justify their lack of application is 1 Corinthians 4:6, where they will quote from the New American Standard Version, “learn not to exceed what is written,” which the King James translates, “not to think of men above that which is written.” The text there gives one particular point about our evaluation of men, making sure not to judge leaders outside of a scriptural evaluation. There we go. But that has become a proof text for only judging where the Bible has something specifically to say about it. What occurs, of course, is that passage is ironically applied only in areas that fit favorably with an evangelical’s church growth methods.
You can’t judge music, because there is no play button in the Bible to tell us what is right music, so if you judge music you are “exceeding what is written.” If you judge art, you are exceeding what is written. If you judge dress, you are exceeding what is written. And so on. But what was written about NOT numbering the people? Nothing. And yet God killed 70,000 people. Obviously God wanted David to judge in an area about which nothing was written. He was required to apply Scripture, to apply “living by faith” and “trusting God” to not numbering the people.
God won’t usually kill 70,000 for not applying Scripture, but He does expect us to apply it. We are responsible to do so, and we are not exceeding Scripture to do so. We will give an account for applying the truths and the principles of Scripture. We can know what they are. We do know what they are. We can play dumb. We can say that Scripture is silent. We can say that an application will exceed what is written. But we really can know and do know and are responsible for the application.
Teaching and Preaching Position
Dear Brethren,
As I am getting to the end of my Ph. D. studies, I am looking for the Lord’s direction about a place where I can teach the Word of God at a college and/or seminary level, as well as preach, in a more full-time way than I am currently doing as an adjunct professor. My main concern, by far, is that I am in a church where I can feel comfortable teaching and preaching all the truth without compromise–that is more important than, say, secondary issues such as whether I can get financially compensated.
I have posted my resume below; I have removed my home address and listed my church address instead, as I do not really wish to have my personal information everywhere on the Internet. You can get in touch with me through my church if you wish to discuss anything concerning this matter.
Even if, as a reader of this blog, you have nothing to offer concerning a church or a position, the resume below may give you a somewhat better idea of who it is that is posting on What is Truth every Friday.
I have also posted below the resume a doctrinal and practical position statement.
Thomas D. Ross
Mukwonago Baptist Church
1610 Honeywell Road
Mukwonago, WI 53149
(262) 363-4197
http://www.mukwonagobaptist.org/
http://faithsaves.net
http://faithsaves.net
http://sites.google.com/site/thross7
http://sites.google.com/site/faithalonesaves/salvation
• BIOGRAPHICAL SKETCH:
Born into a non-Christian
home
home
Born again in October 1995 during freshman year
at college shortly before sixteenth birthday (a detailed testimony of
conversion is available on my website), and subsequently baptized into the
Faith Baptist Church of Great Barrington, MA. Expelled from home by non-Christian family because of
Christian convictions while a student at U. C. Berkeley.
at college shortly before sixteenth birthday (a detailed testimony of
conversion is available on my website), and subsequently baptized into the
Faith Baptist Church of Great Barrington, MA. Expelled from home by non-Christian family because of
Christian convictions while a student at U. C. Berkeley.
Called to preach and teach the Word of God in
full-time ministry in 1998.
full-time ministry in 1998.
Married in 2007 to Heather (Roberts) Ross
• EDUCATION:
Ph. D. Great Plains Baptist Divinity School
(est. 2013—dissertation almost complete)
(est. 2013—dissertation almost complete)
Th. M. Anchor Baptist Theological Seminary
(2009)
(2009)
M. Div. Great Plains
Baptist Divinity School (2007)
Baptist Divinity School (2007)
M. A. Fairhaven Baptist College (2001)
B. A. University of California, Berkeley (1999)
A. A. Simon’s Rock College of Bard (1997)
While seeking for theological degrees from
institutions run by Baptist churches, since the church is the pillar and ground
of the truth (1 Timothy 3:15), in connection with my degree programs, courses
were also taken and studies pursued at the doctoral and master’s level at the
following institutions:
Westminster Seminary, Calvary Baptist Theological Seminary, Baptist
Bible Seminary, Emmanuel Baptist Theological Seminary, Puritan Reformed Theological
Seminary, and the Institute of Theological Studies. Courses at an undergraduate level were also taken at Lehigh
Valley Baptist Bible Institute, Bethel Baptist Bible Institute, Laerhaus
Judaica, Valparasio University, and City College of San Francisco.
institutions run by Baptist churches, since the church is the pillar and ground
of the truth (1 Timothy 3:15), in connection with my degree programs, courses
were also taken and studies pursued at the doctoral and master’s level at the
following institutions:
Westminster Seminary, Calvary Baptist Theological Seminary, Baptist
Bible Seminary, Emmanuel Baptist Theological Seminary, Puritan Reformed Theological
Seminary, and the Institute of Theological Studies. Courses at an undergraduate level were also taken at Lehigh
Valley Baptist Bible Institute, Bethel Baptist Bible Institute, Laerhaus
Judaica, Valparasio University, and City College of San Francisco.
• MINISTRY EXPERIENCE:
September 2007-present:[1]
Professor, Baptist College of Ministry and
Theological Seminary, a ministry of Falls Baptist Church, Menomonee Falls,
WI. Adjunct professor teaching
post-graduate, graduate, and undergraduate courses in Koiné Greek and classical
Hebrew. Starting in 2012, also a professor at the Mukwonago Baptist Bible
Institute, a ministry of Mukwonago Baptist Church, teaching theological
studies.
Theological Seminary, a ministry of Falls Baptist Church, Menomonee Falls,
WI. Adjunct professor teaching
post-graduate, graduate, and undergraduate courses in Koiné Greek and classical
Hebrew. Starting in 2012, also a professor at the Mukwonago Baptist Bible
Institute, a ministry of Mukwonago Baptist Church, teaching theological
studies.
July 2006-present:
Member, Mukwonago Baptist Church, serving the
Lord through preaching
in church services and church ministries such as the Mukwonago Baptist Academy,
teaching in settings
including Bible Institute, Sunday School, Junior Church, Vacation Bible School,
and Mukwonago Baptist Academy, evangelizing and making disciples through committed and regular
house-to-house witnessing, tract distribution, evangelistic Bible studies,
street preaching, youth ministry, hospitality in the home, personal contacts,
and as many other ways of outreach as possible. Helping to train
new converts to observe “all things whatsoever” Christ has commanded and continuing
that ministry with church members.
Engaging in writing
ministry, completing the
book Heaven Only for the Baptized?
The Gospel of Christ vs. Pardon through Baptism (El Sobrante, CA: Pillar & Ground,
2013; Kindle version, 2011) and a large number of pamphlets and tracts
available at http://sites.google.com/site/thross7. Also serving in
vocal and instrumental music ministry and participating in a variety of other church functions, from serving on the membership committee to church
work days.
Lord through preaching
in church services and church ministries such as the Mukwonago Baptist Academy,
teaching in settings
including Bible Institute, Sunday School, Junior Church, Vacation Bible School,
and Mukwonago Baptist Academy, evangelizing and making disciples through committed and regular
house-to-house witnessing, tract distribution, evangelistic Bible studies,
street preaching, youth ministry, hospitality in the home, personal contacts,
and as many other ways of outreach as possible. Helping to train
new converts to observe “all things whatsoever” Christ has commanded and continuing
that ministry with church members.
Engaging in writing
ministry, completing the
book Heaven Only for the Baptized?
The Gospel of Christ vs. Pardon through Baptism (El Sobrante, CA: Pillar & Ground,
2013; Kindle version, 2011) and a large number of pamphlets and tracts
available at http://sites.google.com/site/thross7. Also serving in
vocal and instrumental music ministry and participating in a variety of other church functions, from serving on the membership committee to church
work days.
August, 2003-June, 2006:
Teacher, Bethel Christian Academy, El Sobrante, CA. Taught, in different years, 9th-12th
English, 12th Physics, 11th Chemistry, 10th
Biology, 7th-9th General Science, 7th-12th
Bible, 9th-10th Math, 5th Math, 7th-12th
Physical Education. Also
substituted for 3rd-8th grades as needed & provided
preparation for standardized testing (S. A. T. & A. C. T.).
English, 12th Physics, 11th Chemistry, 10th
Biology, 7th-9th General Science, 7th-12th
Bible, 9th-10th Math, 5th Math, 7th-12th
Physical Education. Also
substituted for 3rd-8th grades as needed & provided
preparation for standardized testing (S. A. T. & A. C. T.).
December 2001-July 2006:
Member,
Bethel Baptist Church.
Received training for the ministry through close personal work with
Pastor Kent Brandenburg and Assistant Pastor David Sutton. Engaged in preaching,
teaching, discipleship, speaking engagements at various locations including
public debates with members of the Church of Christ denomination, visitation,
camp ministry, nursing home ministry, and music ministry. Edited the books Thou Shalt Keep
Them: A Biblical Theology of the Perfect Preservation of Scripture, Sound Music of Sounding Brass? and Fashion Statement: A Study of Biblical Apparel with Kent Brandenburg. Licensed as a minister by Bethel Baptist Church.
Bethel Baptist Church.
Received training for the ministry through close personal work with
Pastor Kent Brandenburg and Assistant Pastor David Sutton. Engaged in preaching,
teaching, discipleship, speaking engagements at various locations including
public debates with members of the Church of Christ denomination, visitation,
camp ministry, nursing home ministry, and music ministry. Edited the books Thou Shalt Keep
Them: A Biblical Theology of the Perfect Preservation of Scripture, Sound Music of Sounding Brass? and Fashion Statement: A Study of Biblical Apparel with Kent Brandenburg. Licensed as a minister by Bethel Baptist Church.
September
2001-May 2003:
2001-May 2003:
Member, Lehigh Valley Baptist
Church, Emmaus, PA, while attending seminary. Served in various ministry capacities, as also previously at
Fairhaven Baptist Church in Chesterton, IN, and before that time at Heritage
Baptist Church in Oakland, CA, Calvary Baptist Church in San Francisco, CA, and
Faith Baptist Church in Great Barrington, MA.
Church, Emmaus, PA, while attending seminary. Served in various ministry capacities, as also previously at
Fairhaven Baptist Church in Chesterton, IN, and before that time at Heritage
Baptist Church in Oakland, CA, Calvary Baptist Church in San Francisco, CA, and
Faith Baptist Church in Great Barrington, MA.
• SELECTED PUBLICATIONS[2]
Scholarly:
*The Doctrine of
Sanctification: An Exegetical and
Elenctic Examination, with Application, in Historic Baptist Perspective (Ph. D. diss., forthcoming; est. 1,000
pgs)
Sanctification: An Exegetical and
Elenctic Examination, with Application, in Historic Baptist Perspective (Ph. D. diss., forthcoming; est. 1,000
pgs)
*Evangelical Modernism:
A Comparison of Scriptural or Fundamentalist Analysis of the Synoptic Gospels
with that of the Majority of Modern Evangelicalism
A Comparison of Scriptural or Fundamentalist Analysis of the Synoptic Gospels
with that of the Majority of Modern Evangelicalism
*The Longevity of the
New Testament Autographs
New Testament Autographs
*The Canonicity of the
Received Bible Established From Baptist Confessions
Received Bible Established From Baptist Confessions
*Are Accurate Copies and
Translations of Scripture Inspired? A Study of 2 Timothy 3:16
Translations of Scripture Inspired? A Study of 2 Timothy 3:16
*The Debate over the
Inspiration of the Hebrew Vowel Points
Inspiration of the Hebrew Vowel Points
*Evidences for the
Inspiration of the Hebrew Vowel Points
Inspiration of the Hebrew Vowel Points
*An Analysis of All the
Variations Between the Textus Receptus and the Westcott-Hort Greek text in Matthew
1-10, Demonstrating the Theological and Literary Inferiority of the Critical
Text to the Textus Receptus
Variations Between the Textus Receptus and the Westcott-Hort Greek text in Matthew
1-10, Demonstrating the Theological and Literary Inferiority of the Critical
Text to the Textus Receptus
*Thou Shalt Keep Them: A
Biblical Theology of the Perfect Preservation of Scripture (ed. Thomas Ross; gen. ed. Kent
Brandenburg)
Biblical Theology of the Perfect Preservation of Scripture (ed. Thomas Ross; gen. ed. Kent
Brandenburg)
*The Prologue to the
Canonical Epistles by Jerome: Ancient Testimony to 1 John 5:7
Canonical Epistles by Jerome: Ancient Testimony to 1 John 5:7
*“They Pierced My Hands
and My Feet”: the KJV reading of Psalm 22:16
and My Feet”: the KJV reading of Psalm 22:16
*Is “God forbid” a
Mistranslation in the KJV?
Mistranslation in the KJV?
*The Worship of the Son
of God in Scripture and the Earliest Christianity
of God in Scripture and the Earliest Christianity
*Objections to the
Trinity Answered
Trinity Answered
*Did the Trinity come
from Paganism?
from Paganism?
*Spirit Baptism—The
Historic Baptist View Expounded and Defended
Historic Baptist View Expounded and Defended
*2 Corinthians 13:14,
the “Communion of the Holy Ghost,” and the Related Question of the Legitimacy
of Prayer Addressed Directly to the Person of the Holy Spirit
the “Communion of the Holy Ghost,” and the Related Question of the Legitimacy
of Prayer Addressed Directly to the Person of the Holy Spirit
*A Study of the Biblical
Doctrine of Abiding in Christ
Doctrine of Abiding in Christ
*A Study of Ephesians
5:18: “And be not drunk with wine, wherein is excess; but be filled with the
Spirit.”
5:18: “And be not drunk with wine, wherein is excess; but be filled with the
Spirit.”
*“As ye have received
Christ . . . so walk ye in Him”—a proof text for sanctification by faith alone?
Christ . . . so walk ye in Him”—a proof text for sanctification by faith alone?
*An Exposition Of Romans
9, Including A Demonstration That The Chapter Does Not Teach Calvinism
9, Including A Demonstration That The Chapter Does Not Teach Calvinism
*A Word Study
Demonstrating the Meaning of the Word “Church,” Ekklesia, and consequently the
Nature of the Church as a Local Assembly only, not a Universal, Invisible
Entity
Demonstrating the Meaning of the Word “Church,” Ekklesia, and consequently the
Nature of the Church as a Local Assembly only, not a Universal, Invisible
Entity
*The Great Commission in
Scripture and History
Scripture and History
*Thoughts On the Bride
of Christ
of Christ
*The Biblical Mandate
for House to House Evangelism
for House to House Evangelism
*Images of the Church in
1 Clement
1 Clement
*What are “psalms,
hymns, and spiritual songs”?
hymns, and spiritual songs”?
*A Critique of
Rosenthal’s Pre-Wrath Rapture Theory
Rosenthal’s Pre-Wrath Rapture Theory
*Are there Seven Church
Ages in Revelation 2-3?
Ages in Revelation 2-3?
*Were the Reformers
Heretics? Their Theology of Baptism and Other Topics Analyzed
Heretics? Their Theology of Baptism and Other Topics Analyzed
*Considerations on Revival
in American History
in American History
*Psalm-Singing and the
English Particular Baptists to 1700
English Particular Baptists to 1700
*Cosmetics in Scripture
and History
and History
*Children of Obedient
Parents Turning Out For God—Certainty or Mere Possibility?
Parents Turning Out For God—Certainty or Mere Possibility?
*An Examination of
Proverbs 22:6 and Related Texts
Proverbs 22:6 and Related Texts
*The Bible and Divorce
*Isaiah 47 and the
Biblical Length of Apparel
Biblical Length of Apparel
*Deuteronomy 22:5 and
Gender Distinct Clothing
Gender Distinct Clothing
*Biblical Considerations
on the Length of Clothing
on the Length of Clothing
*The Captain of the
Hosts of the Lord: Joshua 5:13-6:2
Hosts of the Lord: Joshua 5:13-6:2
*Syllabus for 2nd Year
Greek
Greek
*Syntax, Exegetical, and
Devotional Questions on Romans
Devotional Questions on Romans
Popular Level and
Controversial:
Controversial:
*Heaven Only For the
Baptized? The Gospel of Christ vs. Pardon Through Baptism
Baptized? The Gospel of Christ vs. Pardon Through Baptism
*Romans 10:9-14:
Sinner’s Prayers for Salvation?
Sinner’s Prayers for Salvation?
*Luke 23:43 and the
Comma—Was the Thief in Paradise that Day?
Comma—Was the Thief in Paradise that Day?
*Do The Lost Really
Suffer Torment Forever? A Study of the Greek words “for ever” and
“everlasting/eternal.”
Suffer Torment Forever? A Study of the Greek words “for ever” and
“everlasting/eternal.”
*Notes on Anti-Eternal
Torment, Pro-Annihilationism “Proof Texts”
Torment, Pro-Annihilationism “Proof Texts”
*A Declaration of My Own
Position on the Inspiration and Preservation of Holy Scripture
Position on the Inspiration and Preservation of Holy Scripture
*Is the Modern Critical
Text of the New Testament Inerrant, like the Textus Receptus is Inerrant? With
A Consideration of the Question of Which Edition of the Textus Receptus is
Perfect
Text of the New Testament Inerrant, like the Textus Receptus is Inerrant? With
A Consideration of the Question of Which Edition of the Textus Receptus is
Perfect
*Repentance Defended
Against Antinomian Heresy: A Brief Defense of the Indubitable Biblical Fact and
Historic Baptist Doctrine that Repentance is a Change of Mind that Always
Results in a Change of Action
Against Antinomian Heresy: A Brief Defense of the Indubitable Biblical Fact and
Historic Baptist Doctrine that Repentance is a Change of Mind that Always
Results in a Change of Action
*Psalm 51:11 and Eternal
Security
Security
*Ezekiel 18 and Eternal
Security
Security
*The Book of Life and
Eternal Security
Eternal Security
*A Brief Statement on
what the Bible Teaches on the Five Points of Calvinism (TULIP)
what the Bible Teaches on the Five Points of Calvinism (TULIP)
*A Brief Proof of the
Invalidity of all non-Baptist Baptism
Invalidity of all non-Baptist Baptism
*Acts 20:7 and worship
on the Lord’s Day
on the Lord’s Day
*1 Corinthians 16:2 and
Church on the Lord’s Day
Church on the Lord’s Day
*Colossians 2:16-17 and
the Sabbath
the Sabbath
*Hebrews 4 and the
Sabbath
Sabbath
*Why Sing the Psalms?
*Questions for Members
of Reformed Denominations
of Reformed Denominations
*Notes on the Bible and
Politics: An Exposition of 1 Samuel 8
Politics: An Exposition of 1 Samuel 8
*A Forgotten
Abomination?
Abomination?
*A Chronology of the
Books of the New Testament
Books of the New Testament
*Light from the Old
Testament on the Blood
Testament on the Blood
*A Thematic Division of
the Book of Proverbs
the Book of Proverbs
Evangelistic:
*Do You Know You Have
Eternal Life?
Eternal Life?
*My Journey From
Unbelief to the Truth: How I Became a Christian
Unbelief to the Truth: How I Became a Christian
*Evangelistic Bible
Study #1: What Is The Bible?
Study #1: What Is The Bible?
*Evangelistic Bible
Study #2: Who is God?
Study #2: Who is God?
*Evangelistic Bible
Study #3: What Does God Want From Me?
Study #3: What Does God Want From Me?
*Evangelistic Bible
Study #4: How Can God Save Sinners?
Study #4: How Can God Save Sinners?
*Evangelistic Bible
Study #5: How Do I Receive The Gospel?
Study #5: How Do I Receive The Gospel?
*Evangelistic Bible
Study #6: The Christian: Security in Christ and Assurance of Salvation
Study #6: The Christian: Security in Christ and Assurance of Salvation
*Evangelistic Bible
Study #7: The Church
of Jesus Christ
Study #7: The Church
of Jesus Christ
*The Book of Daniel:
Proof that the Bible is the Word of God
Proof that the Bible is the Word of God
*Prepare for Judgment
*The Passion of the Christ
*Bible Truths For
Catholic Friends
Catholic Friends
*Bible Truths for
Lutheran Friends
Lutheran Friends
*The Truth of Salvation
for Presbyterian and Reformed Friends
for Presbyterian and Reformed Friends
*A Letter to a Jewish
Friend
Friend
*The Testimony of the
Quran to the Bible
Quran to the Bible
*Are You Worshipping
Jehovah?
Jehovah?
*Truth for Gay Friends
*Do You Want to Worship
God? A Study for Evangelicals
God? A Study for Evangelicals
*The Role of Government:
Has God Spoken?
Has God Spoken?
*God’s View of Abortion
Regularly reads the Greek
New Testament and Hebrew Old Testament as part of his devotional study; has
read through the Greek New Testament, the Hebrew Torah, and the Aramaic portions of
Scripture; can translate at sight
large portions of the Greek NT and much of the Hebrew OT.
New Testament and Hebrew Old Testament as part of his devotional study; has
read through the Greek New Testament, the Hebrew Torah, and the Aramaic portions of
Scripture; can translate at sight
large portions of the Greek NT and much of the Hebrew OT.
Entered college at fifteen,
and in association with collegiate studies was a National Merit Scholar, Martin
Naumann Scholar, and Intercollegiate Studies Institute member and award
winner. Also was a member of the
Center for Talented Youth, associated with Johns Hopkins University, after
scoring, in seventh grade, higher than the average high school senior on the S.
A. T. Also was a finalist in the
Leslie Sander Essay Contest and has published poetry with the National Poetry
Competition. Material has also
been published in the community editorials of the Wall Street Journal and the Milwaukee Journal-Sentinel.
and in association with collegiate studies was a National Merit Scholar, Martin
Naumann Scholar, and Intercollegiate Studies Institute member and award
winner. Also was a member of the
Center for Talented Youth, associated with Johns Hopkins University, after
scoring, in seventh grade, higher than the average high school senior on the S.
A. T. Also was a finalist in the
Leslie Sander Essay Contest and has published poetry with the National Poetry
Competition. Material has also
been published in the community editorials of the Wall Street Journal and the Milwaukee Journal-Sentinel.
Passionate both for purity
of Biblical doctrine and for holy living among the saints. In preaching, teaching, and other
avenues of ministry, recognizes the tremendous importance of not only filling
the mind with truth, but filling the heart with burning and passionate love and
zeal for the glory of God, love for the brethren, and love for the souls of the
lost. Intellectual knowledge
without experiential fellowship with the Triune God through Jesus Christ is in
vain.
of Biblical doctrine and for holy living among the saints. In preaching, teaching, and other
avenues of ministry, recognizes the tremendous importance of not only filling
the mind with truth, but filling the heart with burning and passionate love and
zeal for the glory of God, love for the brethren, and love for the souls of the
lost. Intellectual knowledge
without experiential fellowship with the Triune God through Jesus Christ is in
vain.
• SAMPLE PREACHING AND TEACHING
http://www.mukwonagobaptist.org/sermons/?preacher=29
• REFERENCES
Pastor Rhon Roberts/ Mukwonago Baptist Church/
1610 Honeywell Road/ Mukwonago, WI 53149/ (262) 363-1731
1610 Honeywell Road/ Mukwonago, WI 53149/ (262) 363-1731
Pastor Kent Brandenburg/
Bethel Baptist Church and Christian Academy/ 4905 Appian Way/ El Sobrante, CA
94803/ (510) 223-9550
Bethel Baptist Church and Christian Academy/ 4905 Appian Way/ El Sobrante, CA
94803/ (510) 223-9550
Pastor David Sutton/ Bethel
Baptist Church and Christian Academy/ 4905 Appian Way/ El Sobrante, CA 94803/
(510) 223-9550
Baptist Church and Christian Academy/ 4905 Appian Way/ El Sobrante, CA 94803/
(510) 223-9550
Dr. John Rinehart/Baptist
College of Ministry and Theological Seminary/N69 W12703 Appleton
Avenue/Menomonee Falls, WI 53051/ (262) 251-7051
College of Ministry and Theological Seminary/N69 W12703 Appleton
Avenue/Menomonee Falls, WI 53051/ (262) 251-7051
Dr. James A. Qurollo/ Central Baptist
Church/ 710 James Lee Rd./ Fort Walton Beach, FL 32547/ (850) 862-0615
Church/ 710 James Lee Rd./ Fort Walton Beach, FL 32547/ (850) 862-0615
A Brief Statement of My Views on Various Issues
Controverted Among Independent Baptists
The purpose of this statement is to clarify,
with relative brevity, where I stand on a number of issues that are
controversial among modern independent Baptists. I will happily answer any questions, make any clarifications
desired, and provide Scriptural support for my positions, upon being questioned
personally. On many of these
issues, a more detailed exposition of what I believe is the Scriptural
position, with my reasons for my conclusion, may be obtained on my website, http://faithsaves.net.
with relative brevity, where I stand on a number of issues that are
controversial among modern independent Baptists. I will happily answer any questions, make any clarifications
desired, and provide Scriptural support for my positions, upon being questioned
personally. On many of these
issues, a more detailed exposition of what I believe is the Scriptural
position, with my reasons for my conclusion, may be obtained on my website, http://faithsaves.net.
1.) In my
Bibliology, I believe that the Hebrew, Aramaic, and Greek words of the Old and
New Testament Textus Receptus that
underlie the English Authorized Version constitute the perfectly preserved Word
of God. I believe that English
speaking churches should only use the King James Bible. I do not criticize, but uphold, the KJV
as a translation and as God’s Word intact in the English language. I reject all theories of Ruckmanism,
advanced revelation in the English language, inspiration of the KJV
translators, and the like. I
believe that the study of the original languages of the Bible is valuable and
profitable. I reject all
unbelieving higher criticism and textual criticism of the Bible.
Bibliology, I believe that the Hebrew, Aramaic, and Greek words of the Old and
New Testament Textus Receptus that
underlie the English Authorized Version constitute the perfectly preserved Word
of God. I believe that English
speaking churches should only use the King James Bible. I do not criticize, but uphold, the KJV
as a translation and as God’s Word intact in the English language. I reject all theories of Ruckmanism,
advanced revelation in the English language, inspiration of the KJV
translators, and the like. I
believe that the study of the original languages of the Bible is valuable and
profitable. I reject all
unbelieving higher criticism and textual criticism of the Bible.
2.) In my
Theology proper, Trinitarianism, Christology, and Pneumatology, I hold to the
classical view of God and of the Trinity as summarized in historic Christian
creedal statements such as the Nicene, Chalcedonian, and Athanasian
creeds. God is one in essence, yet
in three distinct and eternal Persons, sharing all the Divine attributes, and
distinguished ontologically only in that the Son is eternally begotten of the
Father, and the Holy Spirit eternally proceeds from the Father and the
Son. Jesus Christ, in His
incarnation, united to Himself a true human nature, so that He is now, and
forever will be, one Person with two distinct natures, Divine and human. I accept the historic Baptist doctrine
of Spirit baptism, recognizing that it was a first century phenomenon
synonymous with Christ’s sending of the Spirit as Comforter. The sign gifts ceased in the first
century, and the allegedly restored charismatic and Pentecostal “gifts” are not
of God.
Theology proper, Trinitarianism, Christology, and Pneumatology, I hold to the
classical view of God and of the Trinity as summarized in historic Christian
creedal statements such as the Nicene, Chalcedonian, and Athanasian
creeds. God is one in essence, yet
in three distinct and eternal Persons, sharing all the Divine attributes, and
distinguished ontologically only in that the Son is eternally begotten of the
Father, and the Holy Spirit eternally proceeds from the Father and the
Son. Jesus Christ, in His
incarnation, united to Himself a true human nature, so that He is now, and
forever will be, one Person with two distinct natures, Divine and human. I accept the historic Baptist doctrine
of Spirit baptism, recognizing that it was a first century phenomenon
synonymous with Christ’s sending of the Spirit as Comforter. The sign gifts ceased in the first
century, and the allegedly restored charismatic and Pentecostal “gifts” are not
of God.
3.) In my
Anthropology, I believe that Adam was the first man, and all men sinned in him
and were reckoned sinners by the immediate imputation of his sin and by the
mediate receipt of a sinful nature through their parents. Scripture teaches the recent creation
of the human race, and evolution must be rejected. The earth was created recently, not millions of years ago,
the days of creation were literal, 24-hour periods with no gaps between them,
there was no death before the Fall, and the Flood in Noah’s day was universal,
not local. I also believe that man
is body, soul, and spirit, and soul and spirit are not absolutely synonymous
within the spiritual side of human nature, so that I confess a moderate, but
not an extreme, trichotomy. Gender
roles such as male headship in family, church, and society, are part of the
created order, not a societal construct, so women are not to rule over their
husbands at home nor lead the church as pastors or deacons.
Anthropology, I believe that Adam was the first man, and all men sinned in him
and were reckoned sinners by the immediate imputation of his sin and by the
mediate receipt of a sinful nature through their parents. Scripture teaches the recent creation
of the human race, and evolution must be rejected. The earth was created recently, not millions of years ago,
the days of creation were literal, 24-hour periods with no gaps between them,
there was no death before the Fall, and the Flood in Noah’s day was universal,
not local. I also believe that man
is body, soul, and spirit, and soul and spirit are not absolutely synonymous
within the spiritual side of human nature, so that I confess a moderate, but
not an extreme, trichotomy. Gender
roles such as male headship in family, church, and society, are part of the
created order, not a societal construct, so women are not to rule over their
husbands at home nor lead the church as pastors or deacons.
4.) In my
Hamartiology and Soteriology, I believe that a man is justified by repentant
faith alone. I reject both
Calvinism and Arminianism, believing that man is pervasively and terribly
depraved as a result of the Fall and unable to save himself, but God gives
prevenient grace to enable unconverted men to respond positively to His
grace. Personal election is based
upon Divine foreknowledge. The
Atonement is penal, substitutionary, and unlimited. Christ’s literal blood-shedding was as necessary as His
death for man’s salvation.
Irresistible grace is not a Biblical doctrine. God will preserve His saints to the end, so that they are
eternally secure. Repentance is
turning to God from sin, and always results in a change of life. While believers can backslide, no true
believer can ever be eternally lost or live in perpetual sin. All believers are not progressively
sanctified to the same extent, nor is sanctification automatic, but it is
nonetheless certain, as is glorification.
Hamartiology and Soteriology, I believe that a man is justified by repentant
faith alone. I reject both
Calvinism and Arminianism, believing that man is pervasively and terribly
depraved as a result of the Fall and unable to save himself, but God gives
prevenient grace to enable unconverted men to respond positively to His
grace. Personal election is based
upon Divine foreknowledge. The
Atonement is penal, substitutionary, and unlimited. Christ’s literal blood-shedding was as necessary as His
death for man’s salvation.
Irresistible grace is not a Biblical doctrine. God will preserve His saints to the end, so that they are
eternally secure. Repentance is
turning to God from sin, and always results in a change of life. While believers can backslide, no true
believer can ever be eternally lost or live in perpetual sin. All believers are not progressively
sanctified to the same extent, nor is sanctification automatic, but it is
nonetheless certain, as is glorification.
5.) In my
Ecclesiology, I recognize that the church is a local, visible assembly of
immersed believers. While all
believers will one day assemble together in the New Jerusalem, the idea that
all believers on earth are a universal, invisible church is false. The local, visible church is Christ’s
body. Israel had the special
closeness of the bride/wife relationship to God in the Old Testament, and the
church does in the New Testament, while all in the New Jerusalem—the dwelling
of all the redeemed of all dispensations—will enjoy that special closeness in
the eternal state. Both baptism
and the Lord’s Supper are church ordinances. Baptism requires a Scriptural subject, a believer; a Scriptural purpose, to show forth
Christ’s death, burial and resurrection;
a Scriptural mode, immersion;
and a Scriptural authority, a New Testament Baptist church—not a
Catholic or Protestant religious organization. The Lord’s Supper is likewise a church ordinance, and it is
consequently a memorial celebrated by each of Christ’s churches for their own
members. Grape juice, not
alcoholic wine, should be used at the Lord’s Supper, as total abstinence from
alcohol is to be practiced by Christians.
Churches should practice congregational government underneath the
leadership of a pastor or pastors, rather than rule by a deacon board or board
of ruling and teaching elders. The
idea of a head pastor is Scriptural.
Churches that currently are called “Baptist” have existed in every
century since Christ started His church during His earthly ministry and before
Pentecost. While there has been a
real succession of Baptist churches from the days of Christ, their Founder,
until today, each church is not obligated to trace its own succession
link-by-link to prove that it is one of Christ’s true churches. Since the local, visible church is the
pillar and ground of the truth for this age, conventions, associations, boards,
and all parachurch institutions are unnecessary.
Ecclesiology, I recognize that the church is a local, visible assembly of
immersed believers. While all
believers will one day assemble together in the New Jerusalem, the idea that
all believers on earth are a universal, invisible church is false. The local, visible church is Christ’s
body. Israel had the special
closeness of the bride/wife relationship to God in the Old Testament, and the
church does in the New Testament, while all in the New Jerusalem—the dwelling
of all the redeemed of all dispensations—will enjoy that special closeness in
the eternal state. Both baptism
and the Lord’s Supper are church ordinances. Baptism requires a Scriptural subject, a believer; a Scriptural purpose, to show forth
Christ’s death, burial and resurrection;
a Scriptural mode, immersion;
and a Scriptural authority, a New Testament Baptist church—not a
Catholic or Protestant religious organization. The Lord’s Supper is likewise a church ordinance, and it is
consequently a memorial celebrated by each of Christ’s churches for their own
members. Grape juice, not
alcoholic wine, should be used at the Lord’s Supper, as total abstinence from
alcohol is to be practiced by Christians.
Churches should practice congregational government underneath the
leadership of a pastor or pastors, rather than rule by a deacon board or board
of ruling and teaching elders. The
idea of a head pastor is Scriptural.
Churches that currently are called “Baptist” have existed in every
century since Christ started His church during His earthly ministry and before
Pentecost. While there has been a
real succession of Baptist churches from the days of Christ, their Founder,
until today, each church is not obligated to trace its own succession
link-by-link to prove that it is one of Christ’s true churches. Since the local, visible church is the
pillar and ground of the truth for this age, conventions, associations, boards,
and all parachurch institutions are unnecessary.
6.) In my
Eschatology, I believe in a pretribulational and premillenial Rapture. I believe that prophecy is to be
interpreted literally, and therefore accept dispensational distinctions and
reject covenant theology. The
one-world “church” of Revelation 17 is centered in Rome, and modern Roman
Catholicism is a partial fulfillment of the future one-world harlot “church.” Israel and the church are distinct
entities. The lake of fire is a
place where all the lost will suffer literal and conscious torment in fire and
brimstone for all eternity.
Eschatology, I believe in a pretribulational and premillenial Rapture. I believe that prophecy is to be
interpreted literally, and therefore accept dispensational distinctions and
reject covenant theology. The
one-world “church” of Revelation 17 is centered in Rome, and modern Roman
Catholicism is a partial fulfillment of the future one-world harlot “church.” Israel and the church are distinct
entities. The lake of fire is a
place where all the lost will suffer literal and conscious torment in fire and
brimstone for all eternity.
7.) Concerning
various controverted personal and ecclesiastical practices:
various controverted personal and ecclesiastical practices:
I
believe that every Christian should be involved in aggressively seeking to
reach every single person in his community with the gospel through practices
such as house to house evangelism and literature distribution, while also
supporting church planters to reach the rest of the world. People who are saved, baptized, and
faithfully serving as members of New Testament Baptist churches should be
counted as converts, if one is going to count converts. Those who merely repeat a sinner’s
prayer and never give any evidence of a desire to serve the Lord should not be
counted as converts. God saves
sinners who repent and believe in Christ, rather than all who say the sinner’s
prayer or ask Jesus to come into their hearts. Churches should follow the evangelistic methodology of the
book of Acts and seek to boldly preach the gospel to everyone, rather than
following the evangelistic methodology of the “seeker-sensitive” or
“purpose-driven” or “emerging” movements by employing promotion and marketing
techniques or worldliness to attract the lost.
believe that every Christian should be involved in aggressively seeking to
reach every single person in his community with the gospel through practices
such as house to house evangelism and literature distribution, while also
supporting church planters to reach the rest of the world. People who are saved, baptized, and
faithfully serving as members of New Testament Baptist churches should be
counted as converts, if one is going to count converts. Those who merely repeat a sinner’s
prayer and never give any evidence of a desire to serve the Lord should not be
counted as converts. God saves
sinners who repent and believe in Christ, rather than all who say the sinner’s
prayer or ask Jesus to come into their hearts. Churches should follow the evangelistic methodology of the
book of Acts and seek to boldly preach the gospel to everyone, rather than
following the evangelistic methodology of the “seeker-sensitive” or
“purpose-driven” or “emerging” movements by employing promotion and marketing
techniques or worldliness to attract the lost.
I
believe that in church and everywhere else Christians should reject all
worldly, fleshly, and devilish music and listen only to sacred Christian music
or classical music. All jazz,
blues, country-western, easy-listening, rock, and rap music is worldly,
fleshly, and devilish. The very
highest standard of sacred music should be tenaciously held to and all of what
is called Contemporary Christian Music rejected. Churches should worship the Lord with psalms, hymns, and
spiritual songs, rather than with songs that contain little Scriptural content.
believe that in church and everywhere else Christians should reject all
worldly, fleshly, and devilish music and listen only to sacred Christian music
or classical music. All jazz,
blues, country-western, easy-listening, rock, and rap music is worldly,
fleshly, and devilish. The very
highest standard of sacred music should be tenaciously held to and all of what
is called Contemporary Christian Music rejected. Churches should worship the Lord with psalms, hymns, and
spiritual songs, rather than with songs that contain little Scriptural content.
I
believe that Scripture teaches both modesty and gender distinction. Clothing that does not cover at least
to the knee is nakedness. Modesty
is more than simply not being naked.
In the Bible, clothing normally covers the entire body to the foot,
although when necessary men were allowed to gird up their loins. Wearing the clothing that pertains to
the other gender is an abomination to God. Pants are men’s apparel, while skirts and dresses are
ladies’ apparel. Men should have
short hair and women should have long hair. While the heart is more important than the outward
appearance, God wants the entire believer, inwardly and outwardly, to be
consecrated to Himself.
believe that Scripture teaches both modesty and gender distinction. Clothing that does not cover at least
to the knee is nakedness. Modesty
is more than simply not being naked.
In the Bible, clothing normally covers the entire body to the foot,
although when necessary men were allowed to gird up their loins. Wearing the clothing that pertains to
the other gender is an abomination to God. Pants are men’s apparel, while skirts and dresses are
ladies’ apparel. Men should have
short hair and women should have long hair. While the heart is more important than the outward
appearance, God wants the entire believer, inwardly and outwardly, to be
consecrated to Himself.
I
believe that God hates all divorce, and that remarriage while one’s spouse is
alive is adultery. Pastors and
other church leaders should not be divorced or remarried, nor should they be in
the ministry if they cannot rule their own house and have ungodly children. Courtship under parental authority
rather than dating is the Scriptural pattern for obtaining one’s life’s
partner.
believe that God hates all divorce, and that remarriage while one’s spouse is
alive is adultery. Pastors and
other church leaders should not be divorced or remarried, nor should they be in
the ministry if they cannot rule their own house and have ungodly children. Courtship under parental authority
rather than dating is the Scriptural pattern for obtaining one’s life’s
partner.
I
believe that part of a faithful and balanced ministry of preaching and teaching
the whole Word of God in the church is pointed and specific warnings about
false teachers and false teachings. While providing the flock a steady diet of the exposited
Word, the church must at times identify and reprove false teachers by name to
protect the saints of God. Every
Baptist church should practice a militant separation from the world and zealous
and whole-hearted separation unto God, as well as a consistent and clear
separation from all unconverted false teachers, disobedient brethren, and
ecclesiastical compromise, so that a separatist stance, rather than a
neo-evangelical position, is maintained.
believe that part of a faithful and balanced ministry of preaching and teaching
the whole Word of God in the church is pointed and specific warnings about
false teachers and false teachings. While providing the flock a steady diet of the exposited
Word, the church must at times identify and reprove false teachers by name to
protect the saints of God. Every
Baptist church should practice a militant separation from the world and zealous
and whole-hearted separation unto God, as well as a consistent and clear
separation from all unconverted false teachers, disobedient brethren, and
ecclesiastical compromise, so that a separatist stance, rather than a
neo-evangelical position, is maintained.
[1]
During this entire period secular employment
was also engaged in with USA Security Associates and the Securitas
Corporation. Further information
will happily be provided upon request.
During this entire period secular employment
was also engaged in with USA Security Associates and the Securitas
Corporation. Further information
will happily be provided upon request.
[2] Many of
these works are available at http://sites.google.com/site/thross7. Publications are listed in the general
order in which they may be found on the website. Weekly contributions are also made at the “What is Truth?”
blog (http://www.kentbrandenburg.blogspot.com/)
these works are available at http://sites.google.com/site/thross7. Publications are listed in the general
order in which they may be found on the website. Weekly contributions are also made at the “What is Truth?”
blog (http://www.kentbrandenburg.blogspot.com/)
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