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FAITH—WHAT IS IT?

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Publishing Committee · Battle Creek, Mich. · Oct 22, 1857

FromReview and Herald, Vol. 10, No. 25.

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FAITH—WHAT IS IT?

By Editor

A SUFFICIENT reason for occupying a space on this subject at the present time, will be found in the following remarks from a brother in this State. He says—
"Conversing lately with a brother on the subject of Faith, I found that we differed greatly in our views, he holding that the word of God was faith, or in other words that the Bible was all the faith we have or can have; while I am of the opinion that faith is ours to exercise, being begotten in us by the Holy Spirit, and nourished by the promises of God. And as we could not come into the 'unity of the faith' on the subject, (and there are others of the same belief with this brother,) we concluded to write to you, that you might yourself, or some of your corresponding Editors, or some one who is capable, collect the testimony on this subject and present it through the REVIEW."
It is not with any feelings of special capability that we now attempt to offer a few thoughts concerning this subject; but we will endeavor to throw what light we can upon it from the teaching of the New Testament, as far as the briefness to which we are compelled will admit.
The word, faith, has different significations. Its first and primary signification, according to the definition of both the English and Greek word, is, belief, the assent of the mind to the truth of what is declared by another, resting on his authority and veracity without other evidence. Says Robinson, "In the N. T., pistis (faith) is used specially in reference to God and divine things, to Christ and his gospel, and thus becomes in some sense a technical word, particularly in the writings of Paul; denoting that faith, that confiding belief, which is the essential trait of Christian life and character, i. e., gospel faith, Christian faith. Rom. iii, 22. Sq."
"The faith of the gospel is that emotion of the mind, which is called trust or confidence, exercised towards the moral character of God, and particularly of the Saviour.—Dwight."
"Faith is an affectionate practical confidence in the testimony of God."—Hawes.
"Faith is a firm cordial belief in the veracity of God, and all the declarations of his word; or a full and affectionate confidence in the certainty of those things which God has declared, and because he has declared them."—Woods.
That these definitions are drawn from, and are in accordance with the use of the word in the New Testament will be seen, when we come to notice the manner in which it is there used.
It may mean secondly, the object of belief, a doctrine, or system of doctrines believed. The teachings of the gospel. For instance, Gal. i, 23. "But they heard only that he which persecuted us in times past now preacheth the faith which he once destroyed." See also Acts vi, 7; xiii, 8; xiv, 22; xvi, 5; Rom. xiv, 1; 1 Cor. xvi, 13; 2 Cor. xiii, 5; Eph. iv, 13; Col. i, 23; ii, 7; 1 Tim. i, 2; iii, 9; iv, 1; v, 8; vi, 10, 21; 2 Tim. iii, 8; Titus i, 13; ii, 2; iii, 15; Jas. ii, 1; 1 Pet. v, 9; 2 Pet. i, 1. These are believed to be the only instances in which the word occurs in this sense; and it will be perceived that it is when so used generally preceded by the definite article, the.
Third. It is used for the promises, or truth and faithfulness of God. Rom. iii, 3. "For what if some did not believe? shall their unbelief make the faith of God without effect?"
It may mean, fourthly, a belief in the lawfulness of things indifferent. Rom. xiv, 22. "Hast thou faith? have it to thyself before God."
These second, third, and fourth definitions of the word may be called exceptions to its general usage; but even in these we see that it cannot mean the word of God, or the Scriptures. Can it have this meaning in the remaining instances? We answer. If there is any difference between the Scriptures themselves, and a belief in the Scriptures, there is a difference between faith and the word.
If faith means the word of God, then we may substitute this expression for that word in the instances where it occurs. This is often a very good way to test such questions. Let us try a few examples: Matt. viii, 10. When Jesus heard it, he marveled, and said to them that followed. Verily I say unto you, I have not found so great word of God, no, not in Israel. Chap. ix, 2. And Jesus seeing their word of God, said unto the sick of the palsy, . . . thy sins be forgiven thee. Verse 22. But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort, thy scriptures have made thee whole. Matt. xv, 28. Then Jesus answered and said unto her, O woman, great is thy Bible.
But enough of this. Who will adopt such a reading as this? But the word faith occurs in the New Testament two hundred and forty-four times, and in nearly every case it would be as obviously absurd to substitute word of God or Scriptures for it, as in the instances we have noticed. How many times do we meet with such expressions as these: If ye have faith as a grain of mustard seed—if ye have faith and doubt not—when Jesus saw their faith—how is it that ye have no faith—thy faith hath made thee whole—have faith in God—where is your faith—increase our faith—shall he find faith on the earth, &c. &c., in which we can only understand a belief and confidence exercised in the power and promises of God.
Perhaps we ought not to pass by Paul's illustration of this subject in Heb. xi, though we can now do but little more than to call attention to it. "Faith is the substance of things hoped for," says he, "the evidence of things not seen." That is, to account those things which are proper objects of our hope and desire, as sure and certain as though they were already here, as though we had their substance within our hands, or looked upon them with our eyes,—this is faith. The ancient worthies were persuaded of the promises. By faith Abraham went out from his native country not knowing whither he went; for he looked for a city whose builder and maker is God, and he counted it just as certain and sure as though he had already looked upon its gorgeous foundations, and entered through its pearly gates into its streets of gold. O that we might have more of this same faith, that we might indeed count ourselves to be but pilgrims and strangers on the earth; that we also might look upon that city as sure and as certain as though we already beheld it descending from God out of heaven, and thus be enabled to transfer our affections from the fading things of earth, to those treasures of heaven, which shall measure their existence with the great white throne. If Abraham and those who believed with him had occasion to rejoice as they beheld the promises, though they were afar off, we have more; for the better thing which God has provided for us, (Heb. xi, 40,) decrees that they without us shall not be made perfect. No sooner will he enter upon the eternal inheritance of the righteous than we. There is a consistency in the view that all the righteous from first to last will enter upon their reward together. Will we not then be willing to cast in our lot with faithful Abraham? If his hope was good, so is ours; for it is the same, it looks to the true end. Be this our prayer, Lord increase our faith.
We are counseled by the faithful and true Witness to buy of Him gold tried in the fire. This must include faith; but it cannot be that we are counseled to buy the word of God, as we should be if all the faith there is, is the word of God. That word we have already, and it is able to make us wise unto salvation, and thoroughly furnish us unto all good works. We want the eye-salve that we may understand it fully.
Faith cometh by hearing, and hearing by the word of God; and it seems to us it would be as proper to call hearing the word of God, as to call faith so.
No: faith is that confidence in the power and promises of God which enables us—Reader you may set anything you please to this blank; for all things are possible to him that believeth.