“1 And you hath he quickened, who were dead in trespasses and sins; 2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: 3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. 4 But God, who is rich in mercy, for his great love wherewith he loved us, 5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) 6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: 7 That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. 8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9 Not of works, lest any man should boast. 10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Ephesians 2:1-10).

     Salvation is a priceless gift that God offers to undeserving sinners. Clearly, the Word of God tells us that salvation is received as a gift from God by the sinner “through” a response to an understanding of the details of Gospel of Jesus Christ. This decisional response to the details of the Gospel is communicated to us basically by two words:

1. Believe
2. Faith

     The Only Believists and the Easy Prayerists would have us accept that these two words merely mean to trust in Christ. To some degree they are correct. However, discovering God’s expectations of meaning in the words believe and faith must come from their use in Scripture. Primarily, the definition of their use in the NT must come from our understanding of their use in the OT.

     An inductive methodology interprets (exegetes) a particular portion or verse of Scripture from the context of the whole of the Bible. Whenever a New Testament portion of the Bible quotes from the Old Testament, the New Testament portion must be understood from the context of its original use (the Law of First Mention). The point is that good exegesis interprets the NT from the OT, not vice versus. This is one of the first principles of hermeneutics. Although the NT may clarify what the OT teaches, it never contradicts what the OT teaches. The true etymological definition of a word can only truly be determined by “discovering the meaning of the word inductively” .

     Faith is the sinner’s spiritual hand that receives the gift of God’s salvation. The spiritual hand of faith has four fingers & a thumb.

1. Repentance of Sin (not sins) and “dead works” (trust in Moralism or Ritualism)
2. Understanding and believing the details of the Gospel of Jesus Christ
3. Public confession that Jesus Christ is Jehovah (His Deity)
4. Calling on the Name of Jesus to saved
5. Receiving the Person of Jesus as Lord and Savior (This is receiving the indwelling Holy Spirit. This is not consecration. Making consecration a required response to the Gospel is Lordship Salvation.)

     According to Strong’s Hebrew Dictionary and Concordance 5, the first use of the word believe(d) in the Bible is found in Genesis 15:6.

“1 After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward. 2 And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? 3 And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. 4 And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. 5 And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be. 6 And he believed in the LORD; and he counted it to him for righteousness” (Genesis 15:1-6).

     The word “believed” is from the Hebrew word ‘aman (aw-man’). The transliteration of this word is the English word Amen. Although the simplest meaning of the word is to trust or believe, there is considerable variation of meaning in the simple definition of this word. The Theological Workbook of the Old Testament 6 gives us a considerable expansion of the meaning of the Hebrew word ‘aman (aw-man’). There are 102 uses of this Hebrew word in the OT 7 .

     “This very important concept in biblical doctrine gives clear evidence of the biblical meaning of ‘faith’ in contradistinction to the many popular concepts of the term. At the heart of the meaning of the root is the idea of certainty. And this is borne out by the NT definition of faith found in Hebrews 11:1.

     The basic root idea is firmness or certainty. In the Qal it expresses the basic concept of support and is used in the sense of the strong arms of the parent supporting the helpless infant. The constancy involved in the verbal idea is further seen in that it occurs in the Qal only as a participle (expressing continuance). The idea of support is also seen in II Kgs 18:16, where it refers to pillars of support.”

     In the Biblical usages of the word, believing is an absolute confidence in what is believed to the degree a person actually acts upon that belief in a life changing way. This is certainly the way the word is used in conjunction with Abraham’s believing God’s promise. In other words, Abraham confidently believed God and his believing began to change the very course of his life. This idea is not faith + works. The definition of real faith is that real faith acts upon what it believes. In other words, real faith works. This is what God is referring to when He said Abraham “believed in the LORD; and he counted it to him for righteousness” (Genesis 15:6).

“1Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee: 2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: 3 And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. 4 So Abram departed, as the LORD had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran. 5 And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came” (Genesis 12:1-5).

     In using a Complimentary Hermeneutic (how an OT verse is quoted in the NT by inspiration of God giving us the interpretation of that OT verse, with our understanding of both the OT verse and the NT quote being complimentary to one another), we can see that the KJV’s translation of Genesis 15:6 adds the word “in” in the phrase Abraham “believed in the LORD; and he counted it to him for righteousness” (Genesis 15:6). The word “in” is not in any of the three quotes of this verse in the NT.

“3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 4 Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness” (Romans 4:3-5).

“6 Even as Abraham believed God, and it was accounted to him for righteousness. 7 Know ye therefore that they which are of faith, the same are the children of Abraham. 8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. 9 So then they which be of faith are blessed with faithful Abraham” (Galatians 3:6-9).

     God’s inspired text in James chapter 2 expands upon this notion of true faith being manifested by “works,” i.e., doing what God says to do. In other words, if a profession of faith does not change our actions, we should assume it is a false profession of faith.

“14 What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? 15 If a brother or sister be naked, and destitute of daily food, 16 And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? 17 Even so faith, if it hath not works, is dead, being alone. 18 Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. 19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble. 20 But wilt thou know, O vain man, that faith without works is dead? 21 Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? 22 Seest thou how faith wrought with his works, and by works was faith made perfect? 23 And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. 24 Ye see then how that by works a man is justified, and not by faith only” (James 2:14-24).

     A. T. Robertso1 gives a clear exegesis of James 1:14 explaining what the Scriptures mean when God uses the word faith regarding salvation. Real, genuine Biblical faith is ALWAYS manifested by, and accompanied with, doing what it professes to believe.

     “What doth it profit? (ti ophelos;). Rhetorical question, almost of impatience. Old word from ophellô, to increase, in N.T. only here, verse Jas 2:16; 1Co 15:32. ‘Ti ophelos was a common expression in the vivacious style of a moral diatribe’ (Ropes). If a man say (ean legêi tis). Condition of third class with ean and the present active subjunctive of legô, ‘if one keep on saying.’ He hath faith (pistin echein). Infinitive in indirect assertion after legêi. But have not works (erga de mê echêi). Third-class condition continued, ‘but keeps on not having (mê and present active subjunctive echêi) works.’ It is the spurious claim to faith that James here condemns. Can that faith save him? (mê dunatai hê pistis sôsai auton;). Negative answer expected (mê). Effective aorist active infinitive sôsai (from sôzô). The article hê here is almost demonstrative in force as it is in origin, referring to the claim of faith without works just made.”

     This fact that real or genuine faith is always manifested by, and accompanied with, a radical change in living corresponding to the professed belief is also substantiated by Paul’s statement in Ephesians 2:8-10.

“1 And you hath he quickened, who were dead in trespasses and sins; 2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: 3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. 4 But God, who is rich in mercy, for his great love wherewith he loved us, 5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) 6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: 7 That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. 8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9 Not of works, lest any man should boast. 10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Ephesians 2:1-10).

     “Works” (doing what God commands) do not in any way save the sinner. However, “works” (doing what God commands) are inextricably connected to genuine faith. “Works” (doing what God commands) are the normal, natural expression of genuine faith. A professed faith in Christ that never results in a changed life is a false profession of faith in Christ. Real faith results in a radical change of the heart, which in turn results in a radical change in the way we live.

     The Only Believists completely reject this idea and the above exegesis of James 2:14. Even though there is “line upon line and precept on precept” in Scripture confirming that a profession of “faith without works” (doing what God commands) is a false profession, their reductionists thinking will not allow for any definition of faith or believing than the definition derived by their deductive rationalism.

     The Gospel of Jesus Christ is detailed information that leads the sinner to a decision. The Gospel of Jesus Christ gives the sinner directions that must be obeyed. “Believing and doing are blood relatives” [RUTHERFORD]9 .

     If we understand and believe in the universal condemnation of mankind and the utter hopelessness of co-redemption, and understand and believe the details of the life, death, burial, and resurrection/glorification of Jesus Christ, these Truths demand that we do what God’s Word directs the sinner to do to be saved. The sinner must obey or hearken to the message of the Gospel. True faith will do just that.

“7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: 9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; 10 When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day” (II Thessalonians 1:7-10).

“12 Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: 13 But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. 14 If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. 15 But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters. 16 Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf. 17 For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 18 And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? 19 Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator” (I Peter 4:12-19).

“12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. 13 For whosoever shall call upon the name of the Lord shall be saved. 14 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? 15 And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! 16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? 17 So then faith cometh by hearing, and hearing by the word of God” (Romans 10:12-17).

     What directions does the Gospel of Jesus Christ give the sinner so that he can obey those instructions and be saved from God’s condemnation and to glorification? Perhaps nowhere in the Word of God is this explained more thoroughly than Romans chapter ten (10). Here we find explicit directions regarding obeying the Gospel and what actions define believing. We can take one of two directions with this text.

1. We can reduce every verb that reveals what response God wants the sinner to make down to merely believing.
2. We can define what God means by believing (hearkening to or obeying the Gospel) by looking inductively to all of God’s directive responses given in this text and other texts throughout the Scriptures.

   

 [4] D.A. Carson; Exegetical Fallacies, Second Edition, Baker Bookhouse
[5] Strong’s Hebrew Dictionary and Concordance, SwordSearcher Software 4.8
[6]R. Laird Harris, Gleason L. Archer, Jr., and Bruce K. Waltke; Theological Workbook of the Old Testament, Volume I, Moody Press, Chicago, IL, pages 51-53
[7]Strong’s Hebrew Dictionary and Concordance, SwordSearcher Software 4.8
[8]A. T. Robertson, Word Pictures in the New Testament, Volume VI, General Epistles and Revelation, Baker Bookhouse, Grand Rapids, MI, Pages 33-34
[9]As quoted from the Jamieson-Fausett-Brown Commentary, SwordSearcher Software 4.8