When considering the nature of saving faith, we must carefully note that
not all faith is saving faith. About this, the Scriptures are very clear (Matt.
13:5–6, 20–21; Lk. 8:14; Jn. 2:23–25). The attitude of many within modern
evangelical Christianity is that all faith is saving faith, and that a person’s
profession of faith is to be taken at face value and never questioned. Further, it
is assumed that saving faith is synonymous with mere human trust, and that
such faith is, indeed, the product of our own personalities. Every person, it is
assumed, has the faith to believe in Christ, the only issue is where he directs
such faith. See Question 88.
There are various kinds of “faith” described in Scripture, and these need to
be carefully marked. To be defective at this crucial point is to be fatally
deceived: first, there is a doctrinal faith (Acts 6:7; 13:8; 14:22; 16:5; 24:24;
Rom. 1:5; 10:8; 2 Tim. 4:7; Jude 3). To speak of a doctrinal faith is legitimate.
The New Testament uses the term “faith” to denote either the doctrinal
content of Christianity or Christianity in general. It is quite possible, however,
to have a merely doctrinal faith without saving grace. There are those whose
faith is contained within creeds or confessions, but it is not vital and life–
transforming.
Second, there is a merely intellectual faith (1 Cor. 15:1–2; Jas. 2:19). It is
possible to have such a bare faith, yet to “believe in vain” [to no purpose].
This is a faith which is isolated from Scripture and a conversion experience
with its subsequent life. This may describe many who only have a momentary
or isolated religious experience. This seems to be the case of those “sown
among thorns” who, although retaining their profession “bring no fruit to
perfection” (Lk. 8:14). This may well describe many nominal professing
Christians.
Third, there is a temporary faith (Matt. 13:20–21; Jn. 2:23–25), which
may be either merely intellectual or emotional, based upon something seen or
felt, but not solidly grounded in the Scriptures. It was so with the people in Jn.
2:23–25, who gawked at the sights, but their hearts remained unchanged. The
same was true of the stony ground hearers who endure in their profession for
only a short time (Matt. 13:5–6, 20–21).
173
Fourth, there is a merely theoretical faith, which exists only in principle,
for the sake of convenience or for personal advantage (Jn. 12:42–43; Acts
26:27–28). This characterized some secret, compromising Jewish leaders, and
also King Agrippa II who, although an Idumean [descendant of Esau], had
become a devotee of Judaism.
Finally, there is a selective faith, which chooses to believe some things in
the Scripture, but not others. For example, this may be a faith which may
believe in heaven, but not in hell; or it may be a faith which does not come to
terms scripturally with the Lordship of Jesus Christ (Matt. 28:18; Acts 2:36;
Rom. 10:9–10; 2 Cor. 4:5). We cannot accept or receive the Lord Jesus Christ
as anyone less than he is. God has made him “Lord,” and we must receive
him as such. To “accept” him as anyone less is not saving faith in the Lord
Jesus Christ of Scripture.
Saving faith possesses three elements: first, an intellectual element, or
knowledge. This is the cognitive foundation for faith, i.e., its ground or
warrant in God and his Word (Rom. 10:17). Second, an emotional element, or
an assent as cognition passes into conviction that Christ is the only and all–
sufficient Savior (Acts 4:12; Rom. 10:9–10; Eph. 2:8–10). Third, a volitional
element, or the active, joyful and self–abandoning trust in Christ for
deliverance, pardon, forgiveness and reconciliation (Rom. 1:17; Eph. 1:13;
Phil. 1:29; 1 Pet. 1:3–5). Saving faith is utter, unreserved commitment to
Jesus Christ as Lord and Savior (Jn. 3:16; Acts 16:31; Phil. 1:29). The
grammatical constructions of the New Testament are as follows: We have
“faith in Christ” (Gal. 3:26), “believe in [into] Christ” (Jn. 3:16; Phil. 1:29), or
“believe on [upon] Christ” (Acts 16:31) for salvation. These were technical
expressions in the culture and language of that day; there was no question
wherever the gospel was preached as to the commitment of faith—it meant
nothing less than utter, unreserved commitment to Jesus Christ as Lord.
