Faith in the Gospel of John

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Faith In The Gospel Of

JohnA Study of BeliefSubmitted in Partial Fulfillment

Of NT 6315The Gospel of John

John R. Neal

11/1/2010

This paper purposes to examine first of all, What iwant to give an overview of how faith is used in boTestament. Third, we want to see the overall purpgospel and how faith ties into establishing Jesus to


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Faith in the Gospel of John

Introduction

What is faith? One Bible dictionary defines faith as the belief in

something or trust in some person For the Bible the object of faith is God,

and the highest personalization in the NT proclamation that God has

revealed himself in a human life, and may be addressed as Father of our

Lord Jesus Christ.1 The author of the epistle to the Hebrews describes faith

as the assurance2 of things being hoped for, the proof3 (or evidence) of

things4 not seen (translation mine, Hebrews 11:1). True Biblical faith must

be based upon hearing Gods word (according to Romans 10:17), and not

human emotion. We cannot please God without having faith (Hebrews 11:6).

Thus, as believers we walk by faith, not by sight (2 Corinthians 5:7). There

is no such a thing as blind faith. If there is such a thing, blind faith is

simply no faith at all. Yet for the person in the pew, Who or What do we rest

our trust or put or faith in?

The purpose of this paper is to establish the usage of faith in the Bible

as a whole (in particular, the gospel of John). First, we want to give an

overview of how faith is used in the whole Bible: we examine both the

1 George Arthur Buttrick, Ed. The Interpreters Dictionary Of The Bible, E-J. (New York:Abingdon, 1962), s.v. Faith, Faithfulness, by E.C. Blackman: 222.2 The idea of this word hupostasis is essence or perhaps reality, that is, that things wehope for become reality. William F. Arndt and F. Wilbur Gingrich, A Greek-English Lexicon Of

The New Testament and Other Early Christian Literature, 2nd Ed. Revised And Augmented ByF. Wilbur Gingrich and Frederick W. Danker From Walter Bauers Fifth Edition, 1958.(Chicago: The University of Chicago Press, 1979), 847.3 Meaning here is proof or proving, an inner conviction. Ibid, 249.4 The word pragma can mean, generally, a thing, matter, or affair, but is also used inreference to a law-suit or dispute. Ibid, 697.

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Hebrew Bible and the Greek New Testament (the Synoptic gospels, Pauline

letters, and the rest of the epistles), for no one can properly understand the

New without the Old, or the Old without the New. Secondly, we want to

notice how John uses the word faith in the fourth gospel (as well as in the

epistles of John and Revelation) in relation to the rest of scripture. Finally,

we want to conclude by looking at what the gospel of John says about faith in

the lives of believers (Christians) both then and now.

Use of Faith in the Old Testament

There are some six words in the Hebrew Bible that stand for the Greek

verbpisteuo (pistis). The first Hebrew term is the verb which means

to confirm, support, to make firm, sure.5 The noun form of this verb

carries the idea of faithfulness.6 The Biblical concept of faith (and the words

associated with ) gives clear evidence of the meaning of faith in the

Bible. At the center of the meaning of this Hebrew root is the idea of

firmness or certainty. This is clear from the New Testament description of

faith in Hebrews 11:1 (faith is the substance of things hoped for, the

evidence of things not seen).

In the Qal form of this verb, the term carries the idea of support and

is used in the sense of the strong arms of the parent supporting the helpless

infant.7 One finds the idea of faithfulness in this verbal term as further

5F. Brown, S. Driver, and C. Briggs, The Brown-Driver-Briggs Hebrew and English Lexicon,Coded with Strongs Concordance Numbers. (Peabody, MA: Hendrickson, 12th Printing,2008), 52-53.

6 Ibid, 54.7 R. L. Harris, Gleason L. Archer, and Bruce K. Waltke, eds. Theological Wordbook of the Old


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evidenced in the fact that this word occurs only as a Qal participle (which

expresses the idea of continuance). The verb refers to support in 2

Kings 18:6 in reference to the support of pillars. In the Qal passive participle,

the verb means one who is established or one who is confirmed (being a

faithful one) as found in 2 Samuel 20:19, Psalm 12:1 [Heb 2] and Psalm

31:23 [Heb 24]. 8 In the Hiphil form (causative stem), the verb means to be

certain about something or to cause to be certain, sure, or to be

assured. The causative sense may be where the idea of believe comes

from and shows that faith is an assurance, a certainty, in contrast with

modern concepts of faith as something possible, hopefully true, but not

certain.9

In the Niphal, the verb means to be established (see 2 Samuel 7:16;

1 Chronicles 17:23; 2 Chronicles 6:17; Isaiah 7:9). In the Niphal, the

participle means to be faithful, sure, dependable, and depticts those who

are believers (Numbers 12:7; 1 Samuel 2:35; Nehemiah 9:8). The Niphal

form also describes that upon which all certainty rests: God himself (Deut

7:9), and his covenant (Ps 89:28 [H 29]).10 There is an interesting example

of the connection between the concept of faith or belief and the idea of

being established in Isaiah 7:9. The prophet of God tells Ahaz that if you

will not believe (Hiphil), then you shall surely not last or be established

(Niphal, i.e., without faith he has no stability).11 A derivative of the verb is

Testament, vol. 1. (Chicago: Moody Press, 1980), s,v, , by Jack B. Scott, 51.8 Ibid.9 Ibid.10 Ibid, 51-52.11 Ibid, 52.

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the adverb, , means verily, truly, amen (a term Jesus uses frequently

in Johns gospel, Truly, truly, I say to you ). This word expresses a

certain affirmation in response to what has been said. The word is used

after the pronouncement of solemn curses (see Numbers 5:22;

Deuteronomy 27:15ff.; Nehemiah 5:13; Jeremiah 11:5) and other prayers

and hymns of praise (see 1 Chronicles 16:36; Nehemiah 8:6; Psalm 41:13;

[H 14]).12 We find this term frequently in the Sermon on the Mount (see

especially Matthew 5:18, 26), but we find the amen word in the gospel of

John to stress the certainty of a matter. The double use of the amen

may be for emphasis purposes. Both the Hebrew and Greek forms of this

word come at the end of prayers and hymns of praise (see Psalm 41:13 [H

14]; 106:48; 2 Timothy 4:18; Revelation 22:20). The usage of amen shows

that the prayers of believers should express certainty and assurance in the

Lord to whom we pray. James says we do not possess wisdom we must ask

of God Who gives to all generously (James 1:5), yet we must ask Him in

faith, not doubting, lest we be like the boat tossed at sea with no sail (James

1:6). Twice the word amen is used to describe the Lord (Isa 56:16), and

once simply to approve the words of a man (see 1 Kings 1:36). We find the

prophet Jeremiah use this word sarcastically in response to the false

prophets (see Jeremiah 28:6). When John quotes the amen sayings of Jesus,

he is placing Jesus in the continuum of those prophets who spoke for God, by

His authority.

12 Ibid, s.v. ,52 .


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The noun means firmness, faithfulness, truth.13 The underlying

thought is that of dependability or certainty. The Old Testament writers

use this word to describe God. First, we find the term applies to the nature

of God. In Genesis 24:27, we see this noun used as describing God leading

the servant of Abraham to the right wife for Isaac. Then in Exodus 34:6,

this noun describes the goodness of God (see also Psalm 25:5; 31:5 [H 6];

Jeremiah 4:2; 10:10).This term depicts the truthfulness or faithfulness of the

word of God (Psalm 119:142, 151, 160; Daniel 10:21).14 Secondly, this noun

depicts the characteristic or nature of God revealed to man. This

revelation of God to man therefore becomes the means by which men know

and serve God as their savior (see Joshua 24:14; 1 Kings 2:4; Psalm 26:3;

86:11; Psalm 91:4; Isaiah 38:3), and then, as a characteristic to be found in

those who have indeed come to God (see Exodus 18:21; Nehemiah 7:2;

Psalm 15:2; Zechariah 8:16). Since faithfulness is an attribute of Gods

Divine Nature that is best revealed in His giving salvation to mankind and

allowing His children to serve Him, then the word is often coupled with

another attribute of God related to our salvation, and that is the term for

mercy or steadfast love ( , as is evident in passages such as Genesis

24:27; Psalm 61:7 [H 8]; 85:10 [H 11]; 115:1; Proverbs 14:22; 16:6; 20:28).

Since Gods attributes of truth and mercy also lead to His peace or

towards sinful men, we are saved by His unmerited favor or grace;

thus the term truth is often coupled with peace (see Isaiah 39:8; Jeremiah

13 Brown-Driver-Briggs, 54.14 Theological Wordbook of the Old Testament, vol. 1, s.v. ,52 .

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33:6).15

The feminine noun, means "firmness, steadfastness, fidelity."

This noun is used in Habakkuk 2:4 where the prophet of God says that by

faith or faithfulness the just shall live (quoted by Paul in Romans 1:17 and

Galatians 3:11).16 The noun is used in scripture to express our total

dependability upon God (see Deuteronomy 32:4). This term is among many

of His attributes (see 1 Samuel 26:23; Psalm 36:5 [H 6]; Psalm 40:10 [H 11];

Lamentations 3:23). We see Gods faithfulness demonstrated in both His

works (Psalm 33:4) and words (Psalm 119:86; 143:1). In turn, God

expects to see this same faithfulness in the lives of His children (Proverbs

12:22; 2 Chronicles 19:9). This is a characteristic of those who live faithful

lives justified in His sight (Habakkuk 2:4). Gods word of truth establishes

mans way of truth or faithfulness(see Psalm 119:30). This idea shows the

concept of a duty being entrusted to a believer which becomes his truth

(or responsibility of faithfulness, 1 Chronicles 9:22; 2 Chronicles 31:15) or

office.17

The second term (which is related to the idea of faith in the Old

Testament) is , which means to trust, trust in God, in persons, in

things.18 This word expresses reliance upon God. While there may be no

clear cognate in the rest of the Semitic languages, some identify this word

with the Arabic term meaning to be stretched out, taut. Thus, the idea of

15 Ibid, 52-53.

16Theological Wordbook of the Old Testament, vol. 1, s.v. ,52 .17 Ibid.18 Brown-Driver-Briggs, 105.


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firmness or solidity is found in this Hebrew word which describes

someone or something we put our trust or confidence in. The LXX renders

this word not by the usual term for belief in the New Testament, , but

rather by the verb (hope), carrying the idea that we rely upon or place

our hope in God (the sense of security).19 Throughout the book of Psalms, one

finds the concept of trust or confidence in God. There is the contrast between

the one who puts their hope in God and the one who relies upon himself (which

leads to shame and disgrace in the end, Psalm 31:14 [H 15]). Those who hope

in God will be delivered from his or her enemies (Psalm 22:4 [H 5]). The

person who hopes in God will find joy and peace (Psalm 16:9; 33:21), that

inner peace which depicts an absence of fear (Psalm 4:8 [H 9]; Isaiah 26:3).20

However, one should not misunderstand the concept of Biblical faith or

hope in God as an automatic guarantee of protection from any and all harm.

The man Job is an excellent example of one who does trust in God, yet he

suffers in the midst of his companions claiming he is suffering because of some

great evil in his life. But the book of Job does show that God is still our hope or

security in the midst of suffering (Job 1:22; 2:10; 31:24; 39:11).21 When James

writes to a group of Christians who are going through their own personal trials of

persecution, Job is given as an example of one who patiently endures and trusts

in God (James 5:10-11). The Old Testament points out that some trust in false

security, such as mankind (Psalm 118:8; 146:3; Proverbs 25:19), wickedness

(Isaiah 47:10), or oppression and violence (Psalm 55:23 [H 24]; 62:10 [H

19 Theological Wordbook of Old Testament, vol. 1, s.v. ,101 .20 Ibid, 101-02.21 Ibid, 102.

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11]; Isaiah 30:12; ), riches (Psalm 49:6 [H 7]; 52:7 [H 9]; Proverbs 11:28),

idols (Psalm 31:6 [H 7]; 115:8; Isaiah 31:1), military power (Deuteronomy

28:52; Psalm 44:6 [H 7]; Isaiah 31:1), foreign alliances (Isaiah 36:4ff.; Ezekiel

29:16), and ones own righteousness (Ezekiel 33:13; Hosea 10:13).22 Perhaps

the greatest example of this hope or trust in God (found in the Old Testament) is

found in 2 Kings 18-19. In this narrative, Rabshakeh ridicules and challenges

King Hezekiah for trusting in the God of Israel rather than in Assyria. This

Hebrew term occurs 20 times here in 2 Kings 18-19 and in the parallel accounts

(Isaiah 36-37 and 2 Chronicles 32).23 The author of Kings shows the wisdom of

trusting in God and the utter futility of trusting in human strength. Sennacherib

loses 185,000 soldiers at one fatal swoop of the LORD (struck down by the Lord)

and is sent home with his proverbial tail between his legs.

The third Old Testament term relating to faith is the verb , which

means to seek refuge in God (see 2 Samuel 22:3; Psalm 18:3; 2:12; 5:12;

7:2; 11:1; 16:1; 25:20; 31:2, 20; 34:9, 23; 37:40; 57:2; 64:11; 71:1; 118:8-9;

141:8; 144:2; Isaiah 57:13). The feminine noun, , means refuge.

The masculine noun, , means a refuge or a shelter (God is a refuge

for His people in scripture; see Psalm 14:6; 46:2; 61:4; 62:8-9; 71:7; 73:29;

91:2, 9; 94:22; 146:6; Proverbs 14:26; Jeremiah 17:17; Job 4:16).24 The idea

of seeking refuge may derive from the practice of people seeking safety

(during war) or fleeing in the face of danger and looking to the hills for a high

22 Ibid.23 Ibid.24 Ibid, 340.


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place or natural fortress for protection.25 Thus the scriptures speak of God as

our Rock, our Refuge, and a shield to cover us. We seek shelter under

His wings. There is a blessing pronounced upon those who seek refuge in

God (Psalm 2:12) and the promise of salvation is also available to those

who trust in Him (Psalm 17:7).26 Many great hymns of faith speak of God as

being a place of Refuge (A Might Fortress is our God).

The fourth Old Testament term that relates to faith is the verb ,

which means to wait for something.27 The verb probably originally meant

to twist, stretch, then of tension of enduring, waiting. The feminine noun

form, , means to hope, group of hope, things hoped for.28 The verb

form depicts one who waits or looks for something with eager expectation.

This term is used of the wicked who wait to take the life of the righteous

(Psalm 56:6 [H 7]; 119:95). Patiently enduring persecution or suffering is a

statement of faith (an expression many use today, a witness of their faith).

Those who wait patiently express confidence or hope that God will act in a

decisive manner for His peoples salvation (Genesis 49:18). Those who wait

with hope will see the wicked cut down and the righteous inherit the land

(Psalm 37:9; similar to what Jesus says in Matthew 5:5, quoting from Psalm

37:11, about the meek inheriting the earth). Those who wait on the Lord

will also one day see Gods glory revealed through My Servant, Israel

25 Theological Workbook of Old Testament, vol. 1 ,.v.s, , 308.26 Ibid.27 Brown-Driver-Briggs, 875.28 Ibid.

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(Isaiah 49:3, perhaps a foreshadowing or Messianic prophecy).29 We are told

to wait for the LORD (Psalm 27:14), for He is able to make us stronger

through our trials (sounds similar to the words of James in James 1:1-4). God

instructs Israel to remain patient, be true to His word, practice justice, and

have the right attitude (see Psalm 37:14; Hosea 12:6 [[H 7]; Job 4:6).30

The end result of patience or waiting for God brings about joy and

jubilant singing (Isaiah 25:9). There would hope in the future for those who

are taken captive to Babylon (Jeremiah 31:17). These prisoners would

have a hope of being restored to their land (Zechariah 9:12). The LORD is

the hope of Israel (see Jeremiah 14:8; 17:13; 50:7; Psalm 71:5). God hopes

that an unfruitful vineyard (Isaiah 5) would one day be productive (Isaiah

27:2-6).31

The fifth term related to faith is the verb , which means "to wait

or await. The verbal adjective,

, means "awaiting."32 This verb is

found eighteen times in the Piel form, fifteen in the Hiphil, and three in the

Niphal with the notion of tarrying or confident expectation, trust. The

LXX uses the Greek word (or hope) to translate this Hebrew verb. In

the cases where is used in the Niphal, the idea is that of waiting for a

short period of time (as in the case of Noah waiting seven days before

sending out the dove, Genesis 8:12). The concept of hope is also found in

29 Theological Wordbook of Old Testament, vol. 2, s.v. ,791 .30 Ibid.31 Ibid.32 Ibid, 403.


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the Piel form of Job 14:14 and in the Hiphil of 1 Samuel 13:8.33 Yet this

notion of expectant hope for the Christian is closely connected with faith

and trust, which leads to patient waiting. There is the positive outlook

for hope for good in the future. In Ezekiel 13:6, there are those who hope

in the words of the false prophets who hope in Lord. For those who do not

put their hope in the LORD God, there is dread or evil that awaits (Isaiah

28:19), elpis ponera, a hope of evil.34

The Psalms is replete with the theology of hoping or trusting in God. In

Psalm 130:7, we are told to hope in His lovingkindness ( ). We hope in

the LORD because in Him is "abundant redemption" (Psalm 131:3). The

Psalmist reminds us to put our confidence in the Lord: Hope in God, for I

shall yet praise him, the help of his presence (see Psalm 42:5 [H 6]; 42:11

[H 12]; 43:5). Our confidence resides upon His word (Psalm 119:74). The

apostle Paul, in Romans 8:28-29, continues this idea of the hope or

confidence we have in Christ (all things work together for good to those who

love God ).35

The sixth term relating to faith in the Old Testament is the verb ,

which means to "wait" or "await." The term refers to waiting for God (Isaiah

30:18), to wait long for (Isaiah 8:17; 64:3; Zephaniah 3:8; Psalm 33:20). The

prophet Habakkuk is to wait for the Lords vision (Habakkuk 2:3). The Lord

waits to be gracious to you (Isaiah 30:18).36 The Hebrew term is cognate

33 Theological Wordbook of Old Testament, vol. 1, s.v. ,373 .34Ibid.35 Ibid, 374.36 Brown-Driver-Briggs, 314.

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with the Akkadian, chakum, to await for and occurs frequently in the Mari

texts. This form occurs thirteen times in the Piel and once in the form of a

Qal participle (Isaiah 30:18). The book of Daniel pronounces a blessing upon

those who wait for the fulfillment of the prophecies. The Old Testament

expression, to wait for the Lord (Isaiah 8:17), and to wait for Him (Isaiah

64:4 [H 3), connotes an attitude of earnest expectation and confident

hope.37

Use of Faith in Classical Greek

The Greek verb, , means to believe, trust in, put faith in,

confide in, and rely on a person or thing. We find in the LXX, the verb is

found in Psalm 77 (78):22 to describe those who do not trust His salvation.

This Old Testament concept from the LXX is found (carries on over) in the

book of Acts. In Acts 2:44 and 19:18, there is the sense of those who

believe or have faith (i.e., Christians). Those at Ephesus show the faith

they have in Christ by burning their books on witchcraft (Acts 19:18-19). In

Acts 9:42, many of those in Joppa hear of Peters raising of Dorcas from the

dead and come to believe in the Lord. In Acts 14:23, those disciples who

appointed elders, prayed, fasted, and then commended them to the Lord in

Whom they believed. Thus the idea in Classical and Hellenistic Greek: to

put ones faith in something.38

37 Theological Wordbook of the Old Testament, vol. 1, s.v. ,282 .

38 George Henry Liddell and Robert Scott, A Greek-English Lexicon; Machine Readable Text.(Trustees of TuftsUniversity, Oxford), s.v. , 1408.


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Use of Faith in the Synoptic Gospels

One can find the Old Testament concept of faith (hope, or trust) in the

mind of the synoptic writers. The miracle narratives one finds in the synoptic

gospels (Matthew, Mark, and Luke) often makes mention of the faith of the

sick person or those around him (see Mark 2:5; 5:34, 36; 10:52; Matthew

8:10). What the synoptic authors mean by referring to an ill persons faith

is their trust in the mission of Jesus (Colin Brown 1986) (Carson 1991) and

his power to deliver them from their dilemma. These acts of healing by our

Lord are performed in the service of Jesus Divine mission and are

intended to confirm an existing faith. The subject of faith is clearly bound

up in the miracle narratives. Yet we should not think that Jesus heals

people only to deliver them from physical ailments, but to make men

witnesses of his saving work. Jesus is more than just a healer, but a

helper to help bring people to faith. According to Mark 6:5ff., we read

where Jesus home town of Nazareth rejects Him. Because of their rejection,

Mark claims that He is unable to perform many mighty works their

because of their unbelief. Jesus could not force people to come to faith who

refused to believe in Him, thus He is unable to perform miracles here

because His work would be self-defeating.39

Use of Faith in Pauline Letters and Other Epistles

Paul uses the term believers (hoi pisteuontes, see Romans 1:16;

39 Colin Brown, Ed. New International Dictionary of New Testament Theology, Vol. 1: A-F.Regency Reference Library. (Grand Rapids: Zondervan, 1986), s.v. Faith, by O. Michel:599-600.

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Use of Faith in Johns Gospel, Johns Epistles, and Revelation

The verb occurs some ninety-six times in the gospel of John

and six times in the epistle of 1 John. The noun, is not found in the

gospel and only once in the epistle of 1 John.44 The adjective, , is

applied to Jesus, his witnesses and the church (see Revelation 1:5; 2:10,

31; 1 John 1:9).45 A term related to faith (which is transliterated into the

Greek from the Hebrew) is the word amen. This favorite word of Jesus is

recorded often in the gospel of John. Not only is Jesus claiming to be telling

the truth, but He may also be saying this for emphasis (Amen, Amen, I say

unto you ). This two-fold truly, truly, spoken by Jesus occurs in John

1:51; 3:3, 5, 11; 5:19, 24, 25; 6:26, 47; 8:34, 51; 12:24; 13:13, 21; 14:12;

16:20, 23; 21:18. Johns usage of faith seems to be rooted in the Old

Testament concept of faith, trust, hope, or waiting for God. In the gospel of

John, the idea of faith arises out of testimony, authenticated by God, in

which signs also play a part. The fourth gospel is addressed to all men

(John 1:7). In the gospel of John, Jesus claims to be the true and faithful

witness of God (which underlies faith). Faith and knowledge go hand in hand

with John in his gospel and his first epistle (John 6:69; 17:8; 1 John 4:6).46

Only a faith which receives the testimony of Christ possesses knowledge.

44 William F. Ardnt and F. Wilbur Gingrich, A Greek-English Lexicon Of The New Testamentand Other Early Christian Literature, Second Edition Revised And Augmented By F. WilburGingrich and Frederick W Danker From Walter Bauers Fifth Edition, 1958. (Chicago: TheUniversity of Chicago Press, 1979), 660.45 Brown, 602.46Ibid.

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The one who possesses Christs testimony knows the truth which points to

faith. The concepts of faith and life are also intimately connected. The

one who believes on the Son is promised eternal life (see John 3:16;

11:25).47

Johns gospel enables those who have not seen Him to yet believe

(John 20:29). Jesus does not condemn Thomas requirement of seeing his

Lords nail pierced hands and scar in His side; Jesus does pronounce a

blessing upon those who believe (the signs) yet did not see them with the

physical eye (but did see through the eye of faith). We may have a glimpse

into this thought in 1 Peter 1:8 where Peter writes to Christians who are

undergoing great persecution (many who are second generation Christians

and not eyewitnesses); they did not see Him, yet they still love Him.48

For one to believe into the name of Christ means one receives Him.

Paul writes in Romans 10:13, For whoever will call upon the name of the

Lord will be saved. Paul says that when Ananias comes to show him the

way of salvation, he asks him: And now, why do you delay? Arise, and be

baptized, and wash away your sins, calling on His name (Acts 22:16). The

usage of the word name brings to mind the baptismal formula and is

possibly selected due to the baptismal practice, along with the

implication that the immersed convert passes into the Lordship of Christ

like a slave entering the possession of a new owner.49

47Ibid, 603.48 Ibid.49 I.D.B., Faith, 225.


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The Purpose of Faith in the Gospel of John

The gospel of John sets out to show that we put our trust or faith in the

power of the Almighty God. The greatest testimony to Who God is can be

found in the life Of Christ. Through His signs or miracles, we come to believe

in Him. There are seven signs John uses to build up faith in his audience.

There is the turning of water into wine at the wedding at Cana of Galilee

(John 2:1-12), the healing of the noblemans son (John 4:46-54), the healing

of the lame man at Bethesda (John 5:1-17), the feeding of the five thousand

(John 6:1-14) andJesus walking on theSea of Galilee (John 6:18-21), the man

blind from birth (John 9) and finally the resurrection of Lazarus (John 11).

The intension of these signs is to lead people to believe. The verb

believe is found some 96 times in the gospel of John.50 Jesus is described

as the faithful (pistos) witness (Revelation 1:5) and we are likewise called

to be faithful as His church (Revelation 2:10). He is faithful (pistos) and

just to forgive us of our sins (1 John 1:9).51 Jesus claims to be the true (or

genuine) and faithful witness of God. In the writings of John, we see that

faith and knowledge go hand-in-hand (John 6:69; 17:8; also 1 John 4:6). You

cannot have faith without knowledge, or knowledge without faith. Jesus

offers hope to those who are both physically and spiritually sick! You cannot

have spiritual life in Christ without having faith; they are intimately

50 Ibid, 660.51 Colin Brown, Ed. New International Dictionary of New Testament Theology, Vol. 1:A-F.Regency Reference Library. (Grand Rapids: Zondervan, 1986), S.V. Faith, by O. Michael,603.

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connected. Believing on the Son ensures we have eternal life (John 3:16;

11:25).52

The gospel of John enables those of us who have not seen Him, unlike

Thomas and the rest of the early disciples who are eyewitnesses (1 John 1:1-

2), to still believe on Him (John 20:29). Jesus pronounces a blessing upon

those who believe without seeing. This could be viewed by some as a

timeless statement of faith, that seeing is not always believing (and a case

can be made of this because many witnessed the miracles of Jesus and still

refused to believe). In other words, faith does not have to be based on sight

(although there is nothing wrong with basing belief upon sight). Probably

Jesus means here that after His ascension back to the Father, His children

must believe without seeing based on the testimony of the apostolic

witness (John 17:18, 20).53 We have an echo of this statement (in John

20:29) later on in 1 Peter 1:8: and though you have not seen Him, you love

Him, and though you do not see Him now, but believe in Him, you greatly

rejoice with joy inexpressible and full of glory.54 Peter is trying to

encourage Christians undergoing persecution not to give up because what

we believe in is true. To believe in Christs name means to receive Him as

our Savior in baptism (idea of calling on the name of the Lord, Romans

10:13; Acts 22:16). The use of the term, name, harkens back to the

baptismal formula and was perhaps chosen due to the fact that the

52 Ibid, 603.53 Herman Ridderbos, The Gospel of John, A Theological Commentary, Translated by JohnVriend. (Grand Rapids: Eerdmans, 1997), 148.54 N.A.S.B. Ibid.


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baptized convert passed into Christs lordship like a slave entering the

possession of a new owner.55 Paul touches on this theme in Romans 6:1-4

and down in vs. 16-18 (being servants of sin verses servants of

righteousness).

Johns gospel claims to be written in order to produce faith (John 20:30-

31; 21:24-25). D.A. Carson, in his commentary on Johns gospel, points out

that what John is trying to create is belief in the fact that Jesus is the Christ,

the Son of God. Once we address the question, Who is the Messiah, and

come to the conclusion that Jesus is the Anointed One, we must then ask

ourselves the question, what then does He mean to you? We must prove

by our life that we believe Jesus to be the Son of God.56 Tenney states that

the three greatest concepts found in the gospel of John are signs, believe,

and life. The concept of belief describes the acknowledgement of a

personal claim or for a complete commitment of the individual to Christ.

The whole Christian life can be boiled down to the necessity of belief in Christ

and that belief is a lifelong progress. Belief in Christ implies receiving

Him into ones life (John 1:12).57

Conclusion

55 IDB, 225.56 D.A. Carson, The Gospel According To John, The Pillar New Testament Commentary.(Leicester, England: Apollos; Grand Rapids: Eerdmans, 1991), 90.57 Merrill C. Tenney, New Testament Survey, Revised by Walter M. Dunnett. (Grand Rapids:Eerdmans, 1985), 193.

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What does this gospel account say about faith in the lives of those in

the first century and the twenty-first century? Is his message the same for

them as well as us, or are there any differences? How do we bridge the

water that separates our time from their time? The purpose of everything

recorded in the fourth gospel is to lead one to faith (if they are not believers)

or strengthen their faith in the risen Lord. But perhaps we should consider

faith in this way; God offers us enough evidence to believe if we desire to do

so. John simply lays the evidence out for the whole world to see and we

must decide whether to accept or reject the evidence. Like the farmer who

goes out to feed hay or silage to his cows in the field. He can put the food

out for them, but they must decide to act upon the farmers gift and eat (or

not to eat).

We live in a very religious, pluralistic society that accepts many belief

systems (Hinduism, Islam, Buddhism, Witchcraft, and countless others).

They all may be wrong (and I believe they are), but they cannot possibly all

be right. Yet billions of people put their confidence or trust in human beings

who founded these religions from all walks of life. How is our faith in Christ

any different? Christianity claims, as John points out, to be the only way,

truth, and life (John 14:6). We either choose to believe the words of Jesus

and accept His truth claim, or we do not. The one great advantage we have

over other belief systems is the signs (or miracles) Jesus performs to show

He is from God. However, God is not going to force anyone to believe

against his or her will. This is one of the stark contrasts between Christianity


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and Islam. Christ may wield a sword (the word of God) in the book of

Revelation, but He does not carry the sword to force people to confess Him

and put Him on in baptism while on earth. The so-called religion of peace

does force man and woman (in many countries) to submit to the teaching of

Mohammad or perish by the sword, literally.

Yes, I believe the gospel of John has much to speak to todays

audience, just as this gospel account spoke to the vying factions in Johns

day (whether they be Jewish Christians who are on the verge of forsaking

Christ, trying to lead Jews to faith in Christ, or even in Johns intended

audience is Gentiles who accept many esoteric beliefs that fly in the face of

Christianity). These signs are given to show that Jesus not only is the Son of

God but that belief in Him brings salvation to mankind. We are not too

terribly different today than they were then. We need a message that

focuses upon faith in a world full of skepticism and doubt. The gospel of John

is a timely message for the modern world. The subject of faith may not be

the only topic of importance in the Fourth Gospel, but the matter of faith

may be the most important issue at hand. The more we keep digging, the

deeper our faith becomes in the Son of God.

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Bibliography

Documents

Faith in the Gospel of John