THE ROLE OF FAITH IN SALVATION HISTORY
Salvation is a common theme found throughout scripture. The whole of scripture paints a consistent picture of God’s redemptive work throughout history culminating in the death and resurrection of Jesus Christ. Faith is also a topic commonly found in scripture and it plays a key role to properly understanding the nature of salvation under both the Old Covenant and New Covenant. Hebrews and Romans present complementary information regarding the salvation found in Jesus Christ by faith. This paper will explore the relationship between faith and salvation by examining Hebrews 11 and Romans 4. While both books contain similar language and share complementary content there are differences in the thrust of the respective passages. To gain a better grasp of how faith plays into both passages the meaning of the word and its use in context must be examined.
Πίστις
Πίστις is the Greek word most commonly used for faith. In Romans 4 all instances of the word for faith stem from πίστις. According to Danaker, the πίστις is most often translated into, “that which evokes trust and faith.” The second definition listed is a, “state of believing on the basis of the reliability of the one trusted.” This word and definition is also applicable to almost all instances of faith appearing in Hebrews 11. There are only two instances in Hebrews 11 in which a word other than πίστις is used. The first is found in Hebrews 11:4 where αὐτός is used in reference to Abel. The second instance is Hebrews 11:11 πιστός is the word used in conjunction with Sarah. All other times, faith functions in both passages primarily as a verb with God as the subject. Faith is paired with God in such a way that suggests that God is a person worthy of trust. God is “that which evokes trust and faith.” God is the One who is being trusted. The basis of the characters faith rests in the reliability of God. Πίστις is an affirmation of the Holiness of God and a declaration of His worthiness. (Revelation 4:8, 11)
The Object of Faith
The object of faith found in Hebrews 11 and Romans 4 is God Himself, which is a peculiarity when compared with other parts of the epistles. More typically the object of faith is Jesus Christ, however in these passages the object of faith is the One who raised Jesus Christ from the dead. (Romans 4:24) “Paul contends that God puts the sinner right with him through faith.[1]” Throughout Hebrews 11, the author makes it clear that each of the heroes of faith place their trust in God regardless of the situation they find themselves. They cling to the character of the Promise Giver. In this way there is assurance of salvation because faith is not placed in human effort but in eternal God.
Substance of Faith
While both passages of scripture use the same word for faith in a similar context, Hebrews expands on the idea of faith by exploring the nature of faith. It must be noted that the word ὑπόστασις has been translated various ways. Ellingworth brings up various areas of contention regarding this passage. He brings up the point that part of the problem in rendering this passage is understanding verse 1 as being an objective or subjective statement. Some translations render the meaning as ‘having assurance or confidence.’ The other way it has been translated is to mean ‘substance’. [2] While the former translation has gained prominence, Kistemaker argues that both interpretations work to complement one another. “Even though the objective sense has validity, the subjective meaning is commended.[3]” Kistenmaker proposes that the balance of both interpretations of the passage comes, “when certainty prevails, even though the evidence is lacking.[4]” The subjective assurance of faith comes from the practical outworking of the substance of faith. Because full certainty and assurance will not be fully realized until a future date perseverance of faith or patience is an essential component of the objective faith. A.W. Pink argues that patience is an imperative that accompanies faith. To properly understand the role of faith in salvation one must understand that, “faith directs us to things afar off which we do not as yet enjoy; it then necessarily includes patience.[5]” The role of patience and how that is paired with faith becomes the subject of the rest of Hebrews 11 shown in the actions taken by the biblical figures in the rest of the passage.
Faith is Active
The verse 2 of Hebrews continues to expound upon the assurance of faith found in the substance of faith. The author sets up a basis for the faith each of the ‘men of old’ have in God by referencing the creation of the universe. The entirety of existence was brought forth by the word of God. That which is now seen was brought forth by the unseen. It is on the basis of this understanding of the power of God’s Word that the patriarchs place their trust in God.
In both Hebrews and Romans, faith describes a continual action, not a one time occurrence. A character that appears in both passages is Abraham. Hebrews describes Abraham’s faith as a hope in things yet unseen. Abraham is called to action and obedience in God with the hope of a future promise. Abraham obeys acting out in faith before being given what God has promised Him. (Heb 11:8-14, 17-19) Romans paints a consistent picture of Abraham’s faith citing how Abraham persisted in faith continuing to hope in the promises of God although the physical state of both he and his wife seemed to make God’s promise an impossibility. Abraham continued to believe in God’s promises and became strong in His faith. (Romans 4:16-22) Here in Romans we see this idea of persistent faith played out in the life of Abraham leading to God crediting him with righteousness. Abraham’s faith in the unseen led to the manifestation of that which is seen, namely his son Isaac. Although even in Isaac’s birth the fullness of God’s promise to Abraham was not fully realized, but acted as a guarantee or assurance of God’s faithfulness and ability to complete what He promised.
Faith Has Always Been Part of God’s Plan
Within the context of Romans, Paul is linking those under the old covenant with those under the new covenant. Paul means to prove the consistency of God by stating that the method of salvation today is the same as it was in times past. That is faith in God leads to being credited with righteousness. To illustrate this point,
“He attacks the proponents of the opposite view—salvation on the basis of human merit—at the very fortress in which they deem themselves to be the strongest, namely, the story of Abraham, that great patriarch who, according to the thinking of the Jews, had earned his way into God’s good pleasure.[6]
Most scholars agree that the contemporaries of Paul assumed that Abraham was justified by works. Hendriksen cites the Prayer of Mannasseh 8 and the Book of Jubilees as works that were commonly referenced to show that the patriarchs achieved righteousness on the basis of obedience to the law of God. However, Paul refutes this claim by quoting Genesis 15:6. “Then he believed in the Lord; and He reckoned it to him as righteousness. [7]” Paul uses this passage to say that none, not even the great patriarch Abraham, father of many nations, was justified the merit of his works but by faith alone. This pattern of justification is also established in Hebrews 11. However the language in Hebrews departs from the legal language used in Romans using approval instead of justification. Nevertheless, a list of biblical heroes, spanning from Abel to the prophets before Christ are all shown as having been given the approval of God based on their faith in Him.(Hebrews 11:4:34) This establishes a historical record to say that God’s plan for salvation by faith is not something new after the coming of Christ. Salvation by faith has always been part of God’s plan. Paul clinches his argument t in Romans by quoting David’s Psalm:
How blessed is he whose transgression is forgiven, Whose sin is covered! How blessed is the man to whom the Lord does not impute iniquity, And in whose spirit there is no deceit!
Here Paul restates his original proposition with a twist. Man is not justified by the by his own merit, moreover man is not condemned by his unrighteous acts. “The blessing is not concerned with someone who has good deeds to urge as meriting favor, but with one whose evil deeds are not imputed.[8]” Thereby both Hebrews and Romans not only show that faith has always been a part of God’s plan of salvation and points to its essentiality in salvation.
Faith Essential to Salvation
Salvation is not something that can be gained or achieved, salvation is a free gift of God. Paul cites in Romans that Abraham was credited righteousness by God and that he was not justified by any work of his own. Paul continues expounding on this idea by stating that to try and work for salvation is to reject God’s free gift of grace. When a person works for salvation their deeds are not born out of love for God, they are now the wages of due to the debt we owe. Unfortunately we cannot pay the debt we owe through our own merit. However, God offers to pay our debt according to the grace found in Jesus Christ. (Romans 6:23) All that is required of us is faith in God’s ability to pay our debt. Coincidentally, God is the lien holder of the debt we owe, so it would behoove us to trust in God’s ability to cancel out our record of debt. (Colossians 2:13-14) In Romans 4, Paul makes the case that salvation is set apart from any act of human merit. Salvation is only found by God justifying the ungodly. The righteousness of God is credited to man by faith. This concept of the essentiality of faith to salvation is echoed in Hebrews 11.
The writer of Hebrews states, “without faith it is impossible to please Him.”(Hebrews 11:6) Hebrews breaks from the legal language found in Romans and describes aspects of a relationship between man and God. The latter half of Hebrews 11:6 goes on to state two acts of faith required to please God. The first is to believe in the existence of God. The second is to believe that God rewards those who seek Him. The end of the chapter reaffirms the idea that the approval of God was gained by faith. (Hebrews 11:39)
History of Faith
Although both passages present the idea that present day believers must persist in faith for the future hope of salvation, the authors of both books provide reassurance that faith in God is not misplaced. Those who continue to persevere will be strengthened in faith and God will not disappoint them. (Romans 10:11, Isaiah 28:16) Hebrews provides a list of ‘men of old’ who gained the approval of God. (Hebrews 11:2) The bulk of Hebrews 11 is a description of past biblical figures who shared two things in common the approval of God acquired by faith in God to fulfill His promises. In both Hebrews and Romans we see a pattern of submission as a result of the faith placed in God. Each of the people listed in both passages are said to have faith and what they do is affected by their faith. Looking forward to the promise given from God they live their lives claiming what will be theirs. Hebrews is far more explicit in expressing a life of faith based on what is to come.
For those who say such things make it clear that they are seeking a country of their own. And indeed if they had been thinking of that country from which they went out, they would have had opportunity to return. But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; for He has prepared a city for them. [9]
The purpose of examining the lives of the patriarchs serves the same purpose in both passages, which is to provide the present day believer with an exhortation to follow in the footsteps of those who have gone before persisting in faith. (Romans 4:23-22)
Faith of Future Hope
Another common characteristic of both Hebrews and Romans is that the reward for faith isn’t necessarily something experienced in the present but more often is something that will be experienced in the future. This idea is expressed in both passages by citing Abraham as a patriarch who continued in faith looking forward to the future fulfillment of God’s promise. Hebrews qualifies this idea with verse one saying, “Now faith is the assurance of things hoped for, the conviction of things not seen.”(Hebrews 11:1) While both Romans and Hebrews cite those who have died in their examples, the concept of faith in a future hope has ready application to those still alive. Just as Abraham trusted in the fulfillment of God’s promise to make him the father of many nations, Christians must trust in God’s promise of eternal life with Jesus Christ. For the believer this hope of eternal life with Christ is never fully experienced in this life. The reward is yet intangible but requires our persistent faith. The byproduct of persistent faith in God exemplified in the lives of the patriarchs is submission to the object of both their faith and ours, which is God. Here at the end of both passages appropriate attention is redirected to , the author and perfecter of our faith in whom we have peace with God, the Lord Jesus Christ.
Conclusion
An examination of Hebrews 11 and Romans 4 provide much insight into the role faith plays in salvation. The use of πίστις is not complete without an object of faith. The object of faith in both passages appears to be God. Additionally, the concept of faith appears to be tied into the idea of salvation. The authors of both Hebrews and Romans appear to agree that salvation is not possible without faith. Moreover, both passages agree that the nature of salvation is not an object that can be achieved but is given on the basis of faith in God. Faith in God is persistent and not contingent upon the immediate provision of the promises of God but the future hope that God will fulfill His promises. Faith for salvation is not believing or hoping in salvation itself(the promises) but in the One who provides salvation. Faith in God is an affirmation of His character and Holiness. Faith isn’t a static idea but an active process of submission to God.
BIBLIOGRAPHY
Arndt, William, Frederick W. Danker and Walter Bauer. A Greek-English Lexicon of the New
Testament and Other Early Christian Literature. 3rd ed. Chicago: University of Chicago Press, 2000.
Ellingworth, Paul. The Epistle to the Hebrews : A Commentary on the Greek Text. Grand Rapids,
Mich.; Carlisle [England: W.B. Eerdmans; Paternoster Press, 1993.
Guthrie, George H. The NIV Application Commentary:Hebrews. Grand Rapids, MI: Zondervan
Publishing House, 1998.
Hendriksen, William and Simon J. Kistemaker. Vol. 12-13, New Testament Commentary :
Exposition of Paul's Epistle to the Romans. New Testament Commentary. Grand Rapids: Baker Book House, 1953-2001.
Kistemaker, Simon J. and William Hendriksen. Vol. 15, New Testament Commentary : Exposition
of Hebrews. New Testament Commentary. Grand Rapids: Baker Book House, 1953-2001.
Morris, Leon. The Epistle to the Romans. Grand Rapids, Mich.; Leicester, England: W.B.
Eerdmans; Inter-Varsity Press, 1988.
New American Standard Bible : 1995 Update. LaHabra, CA: The Lockman Foundation, 1995.
[1] Simon J. Kistemaker and William Hendriksen, vol. 15, New Testament Commentary : Exposition of Hebrews, New Testament Commentary (Grand Rapids: Baker Book House, 1953-2001), 308-09.
[2] Paul Ellingworth, The Epistle to the Hebrews : A Commentary on the Greek Text (Grand Rapids, Mich.; Carlisle [England: W.B. Eerdmans; Paternoster Press, 1993), 565.
[3] Simon J. Kistemaker and William Hendriksen, vol. 15, New Testament Commentary : Exposition of Hebrews, New Testament Commentary (Grand Rapids: Baker Book House, 1953-2001), 311.
[4] Ibid
[5] Arthur Walkington Pink, An Exposition of Hebrews. (Swengel, Pa.: Bible Truth Depot, 1954), 635.
[6] William Hendriksen and Simon J. Kistemaker, vol. 12-13, New Testament Commentary : Exposition of Paul's Epistle to the Romans, New Testament Commentary (Grand Rapids: Baker Book House, 1953-2001), 144.
[7] New American Standard Bible : 1995 Update (LaHabra, CA: The Lockman Foundation, 1995), Ge 15:6.
[8] Leon Morris, The Epistle to the Romans (Grand Rapids, Mich.; Leicester, England: W.B. Eerdmans; Inter-Varsity Press, 1988), 199.
[9] New American Standard Bible : 1995 Update (LaHabra, CA: The Lockman Foundation, 1995), Heb 11:14–16.
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