Study Notes: Faith in the OT and Gospels

Here are some very rough notes that may be of help if you want to dig into the meaning of "faith" in the Bible. Discussion sheet to follow later in the week . . .


Faith in the Old Testament

The earliest use of the word is to describe Abraham's belief in the Lord. The "righteousness reckoned" to Abraham because of this faith becomes a central example used by Paul to argue for the significance of this virtue in the Christian's life. Notice that Genesis does not state that Abraham believed the promise of the Lord, but the Lord himself. When God is praised in the OT, the faithfulness of God is often mentioned and associated with the covenant and love of God (Deut 7:9), the justice of God (Deut 32:4)


The word “faith” is especially connected to the trust that binds together family, particually with regard to cross-generational responsibility (Gen 42:20; 45:26). This use is extended to the faith of Moses, whom God "entrusts" with all his house (Numb 12:7). When Moses is condemned and not permitted to lead the people into the promised land, it is his lack of belief in God that is faulted. Significantly, God states that Moses' belief would have sanctified God in the eyes the people. A goal of faith here is the hallowing and dedication of God, especially by a leader whose dedication is observed by many. Moses's condemnation of Isreal's unbelief in the face of God's parent-like care (Deut 1:31-32) is another example of "belief" being associated with family relationship. The prophecy concerning Samuel, God's "faithful priest" was that he would do "according to what is in my [God's'] heart and mind," and that God would "build him a sure (piston) house" (1 Sam 2:35). Such is David's house and kingdom (1 Sam 25:28; 2 Sam 7:16). This trustworthiness and security is the gift of God (2 Sam 7:25), and Solomon asks God to confim these gifts (2 Chr 1:9). God promises the same to Solomon, if he is obedient. In a similar vein, perhaps, money can be handed over to men "in trust" (2 Kings 12:15; 22:7). David and Samuel appointed gatekeepers to an "office of trust" (1 Chron 9:22). The connection of biblical faith to the family occurs in a different way in the prophets. In Hosea, faithfulness characterizes the relationship that God would have as the husband of Israel (Hos 2:22; cf. Isa 1:21).


Beginning with the theophany of God on Sinai, the term “faith” designates the ability of humans to believe that God has revealed his will to a prophet, thought they have not experienced the supernatural revelation. (Ex 4:1) From this early event, "belief" is closely connected to the appearance of signs (semeia; Ex 4:8), which themselves to be believed as verification of the prophets message. Besides the performance of signs, God provides for the people's belief by allowing them to overhear his conversation with Moses (Exodus 19:9). When God is not believed, it is sometimes connected to an improper disposition toward the signs (Num 14:11) or wonderful works (Ps 77:32). When belief occurs, it is accompanied by signs of belief, esp bowing prostration (Exodus 4:31), and song (Ps 105:12) Belief in YHWH is coupled with "fear of the Lord" (Ex 14:31) and "steadfastness of heart" (Ps 77:37). belief in God's messangers (e.g., Moses, Ex 14:31). Samuel is known as "faithful" (the RSV translates as "established') as a prophet of the Lord (1 Sam 3:20). Other persons identified as "faithful" are David (1 Sam 22:14; 2 Sam 23:1 (not in English); ), Unbelief is characteristic of a life of perversity, from which God has hidden himself ( Dt 32:20). One's spirit can be unfaithful to God in stubborness and rebelliion (Ps 78.8). One can no trust in God's salvation (Ps78:22). On the other hand, those who trust in the Lord will be considered trustworthy and will succeed (2 Crhon 20:20). The OT priests could be faithful in keeping themselves holy (2 Chron 31:12). 2 Chron. detail the faithful work of the priests (31:12, 15; 34:12). The term designates the firmness or assuredness of a covenant agreement (Neh 9:38; Ps 88:29)
The psalmist proclaims his belief and trust (27:13; 28:7) and the faithfulness of God's work (33:4) and precepts (111:7) and words (145:13). One can believe in God's commandments. The Proverbs writer enjoins the young man to not let faithfulness (along with kindness) forsake him, but to write it on the table of the heart (Prov 3:3). A mark of the trustworthy spirit is the ability to keep a secret (Prov 11:13). The one who speaks faithfully, speaks justly (Prov 12:17 LXX), and honestly (14:5) Acting faithfully is a delight to God, as opposed to lying (Prov 12:22). There is a simplemindedness that improperly believes everything and is not prudent (Prov 14:15). Inquity is cleansed by charity and faithfulness (Prov 16:6). Many men are faithful in self-presentation; few are in reality (Prov 20:6). A faithful messenger is refreshing like snow in the time of harvest (Prov 25:13). The wounds of a friend are faithful (Prov 27:6) THINK OF THESE AS DESCRIPTIONS OF CHRIST'S FAITHFULNESS. A faithful man will abound with blessings. Job refused to believe that God was listening to his voice (Job 9:16). The faithful holds to his way (Job 17:9). The faith of the one who plants grain that it will be returned (Job 39:12). Belief in God's message precedes Nineveh’s penitence in Jonah 3:5.



Faith in the Gospels and Acts

Amount of Faith:
In the New Testament, Jesus speaks of faith as present in individuals to greater or lesser degrees. Jesus diagnoses his audiences to have “little faith” (Mt 6:30; 8:26), “great faith” (Mt 8:10). The potency of even a little faith is symbolized through the imagery of mustard seeds and mountains (Mt 17:20). According to the parable of the unjust steward, a small amount of faithfulness is indicative of greater faithfulness (Lk 16:10) and can provide for greater opportunity to demonstrate faithfulness (Lk 19:17). Note that this habituation to greater character is indicative of virtue. Jesus on occasion did not have faith in those around him (Jn 2:24)


Object of Faith:
Faith (or lack thereof) is a disposition toward the providence of God, e.g., will God provide clothing (Mt 6:30; Acts 27:25). One can, therefore, have faith in God (Mk 11:22). Faith is a disposition toward the power/ability of Christ to heal (Mt 9:29), and its absences could produce apparent inability or at least unwillingness to heal (Mt 13:58). The equation faith= power is summarized in Jesus’ statement: “All things are possible to him who believes (Mk 9:23). Belief is prominently connected to disposition toward the resurrection of Jesus (Mk 16:14; Jn 20:8; Acts 26:8), the Scriptures and Jesus’ word (Jn 2:22; Acts 26:27), Jesus’ name (Jn 2:23), the Gospel(s) (Jn 20:31). More complexly, faith comes through hearing Jesus’ words, but believing the God who sent Jesus. Faith is not only in what Jesus said or did on the cross, but in what Jesus did during his life (John 10:38). Jesus himself is the “resurrection and the life” (John 11:25); in this life were seen the “works of the Father” (Jn 14:10).


Cause of faith:
In the parable of the sower, it is the word which is the source of belief and salvation (Lk 8:12). Unbelief is associated with “perversity” (aka, twistedness, distortion), and scoffing (Acts 13:41) This is especially seen in instances where obvious signs of Jesus’ power and authority are not believed by Jewish authorities (Jn 9:18; 12:42; 16:9). Of central importance to the understanding of lack of faith is the passage from Isaiah? (Jn 12:39). The appearance of belief is associated with the agency of the “hand of the Lord” (Acts 11:21), “grace” (Acts 18:27).

Result of Faith:
Faith is a power in the Gospels, by which people possessing it are healed (Mt 8:13; 9:22; Acts 3:16; Acts 14:9), forgiven (Mt 9:2; Lk 5:20; Acts 10:43), saved (Mk 16:16), given eternal life (Jn 3:16), freed from that which the law of Moses could not free (Acts 13:39). Belief (and its joy) can be temporary (Lk 8:13). The fragility (?) of faith is suggested by Jesus’ question of whether faith will be found on the earth when the Son of Man comes (Lk 18:8). Faith offsets the wrath of God (Jn 3:36). Is it faith that places the word of God in the heart, or the word of God that places faith in the heart (Jn 5:38)? The context of Jn 5 would suggest the latter, especially in so far as the word is the Hebrew Scriptures (Jn 5:47; cf. Jn 17:20). Even during Jesus’ life, faith in him results in worship of him (Jn 9:38). Belief in Jesus results in the love of the Father (Jn 16:27).

Faith is prominently connected to reception of the Holy Spirit. In Jn 7:38, belief is depicted as resulting in the emergence of the “living water” of the Holy Spirit from the believer’s heart (Jn 7:38-39). This is described as something received. Philip was a man “full of the Holy Spirit and of faith” (Acts 11:24).


Practice of Faith:
Along with justice and mercy, faith/faithfulness is termed by Jesus “the weightier matters of the law,” which the Pharisees should have done. Faith should characterize prayer (21:22). The faith of the faithful and wise servant was seen in his service to God in the end-times (Mt 24:45). Doubt, fear, hardness of heart, slowness of heart are opposed to faith (Mt 14:31; Mk 4:40; Lk 24:25). Notice that it is with the heart that humans believe (Luke 24:25). Belief must be discerning (Mt 24:23). Belief in Jesus is often occasioned by signs (e.g., John 1:50; 2:11). Jesus condemns overdependence on “signs and wonders” for belief (Jn 4:48). Those who believed were accompanied by signs (exorcisms and glossolalia). The notion of faith as a “habit” or “practice” is at home in the New Testament, where belief in Christ is “the work of God” (Jn 6:29). The life of the believing disciple is a life of “remaining” or “abiding” in Jesus’ word (Jn 8:31)

In the earliest life of the church, belief is first associated with the solidarity of the community and its disposition of goods (2:44; 4:32). The early Christian leaders are seen “strengthening the souls of the disciples” by encouraging them to “remain in the faith” (Acts 14:22). This “strengthening in the faith” is connected to daily growth in numbers of Christians (Acts 16:5). A sign of the equality of Gentiles and Jews was that God had “cleansed their hearts by faith” (Acts 15:9). In the Philippian woman Lydia, this faith is formed by God (Acts 16:14-15).