Hey, It’s Time … Start (or Restart) Here: John!
Subtitle: The Gospel of John / Foundation for Ω-faith
A TACT Bible Study Series on the Gospel of John
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draft 01/05/20
Some Basics / John 20:30-31 / Introduction to Ω-faith
Subtitle: Study the Gospel of John In Harmony With Its Declared Purpose
Including Information About:
- Koine Greek English “Believe” v. Greek “Pisteuo”
- Transliteration Intellectual Conviction and Action
- Strong’s Numbers Volitional Surrender, Yielding, Trusting Action
- GOD, “YHWH”, “JHVH” The Great and Eternal Implications
- Powers, Wonders and Signs Saving Faith / Ω-faith, Ω-believing
- Eternal Life (“Zoe”) Eternal Truth
- Through His Name / In His Name Battle for the Minds of Men
- Two Sides of the Faith Faith versus Reason
You are now exploring the Gospel of John, perhaps the most profound book in the world,
using as a Guide “The Gospel According to John” by G. Campbell Morgan (“GCM”)
This Chapter 1 may be the most important chapter you have read in your life … so far!
Copyright 2018-2020
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Chapter 1 – Introductory Comments
A. Benefits – Chapter 1 is a foundational chapter and is much longer than normal (as are Chapters 2 and 3). It starts with 2 verses near the end of the Gospel of John. Work your way thru it! You will learn more from this study than you think possible. You will be introduced to “Ω-faith”, and hopefully you will never forget it. You will be prepared to study the Gospel of John in harmony with its declared purpose.
B. Christian versus Non-Christian Reader – TACT Chapters 1, 2, and 3 have a lot of “basic” information on Christianity. I am expecting Christians to dig deep into this material and learn or re-learn it. In TACT Chapter 4, the Apostle John starts his story about Jesus of Nazareth. At that point, he is writing to prove the Thesis (i.e. John 1:1-18 … which is covered in TACT Chapters 2 and 3). I think that Non-Christians should at least read thru the first 3 chapters slowly in order to become familiar with the material. Hopefully, after finishing this Bible Study Series, they will come back to the first 3 chapters to dig deep into them and learn the material.
C. GCM Lecture Text is in grey shading. If TACT comments are inserted into the GMC Lecture Text, they are usually within parentheses, in italics, and using a smaller font. Bible verses from various versions are occasionally inserted into the GCM Lecture Text to assist the reader. GCM tended to write with “economy of style”, using no more words than necessary. TACT comments are not written with “economy of style” and are often intentionally repetitive to help you remember. Slow down and read (and re-read) for comprehension, not speed!
Note: included in this TACT Chapter 1 (as grey-shaded GCM Lecture Text) is
all of Chapter 1 of GCM’s book “The Gospel According to John”
(excluding some introductory comments)
D. GMC Influenced Paraphrase – In this Bible Study, because of the importance of John 20:30-31, a GCM influenced paraphrase of these two verses is developed in Subchapter 1.17. It is intended to help you better understand and retain the material covered in this Bible Study. Don’t miss it. See if reading it helps you to recall a lot of the Chapter 1 material!
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Psalm 8 (NIV)
1 … O LORD, our Lord, how majestic is your name in all the earth! You have set your glory above the heavens.
2 From the lips of children and infants you have ordained praise because of your enemies, to silence the foe and the avenger.
3 ¶ When I consider your heavens, the work of your fingers, the moon and the stars, which you have set in place,
4 what is man that you are mindful of him, the son of man that you care for him?
5 You made him a little lower than the heavenly beings and crowned him with glory and honour.
6 You made him ruler over the works of your hands; you put everything under his feet:
7 all flocks and herds, and the beasts of the field,
8 the birds of the air, and the fish of the sea, all that swim the paths of the seas.
9 O LORD, our Lord, how majestic is your name in all the earth!
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Some Basics / John 20:30-31 / Introduction to Ω-faith
Subtitle: Study the Gospel of John In Harmony With Its Declared Purpose
Subchapter
1.1 Let’s Start With John 20:30-31 (near the end of the Gospel of John)
Go!
Subchapter
1.2 “Signs” – The Key Method Used in the Writing of this Gospel
Go!
- A Selection of Signs Having Significance
- GCM’s Philosophy of the Supernatural – Powers, Wonders and Signs
- “Signs” in the Gospel of John – Important Observations
- The Apostle John Picked Only A Small Number of Signs to Write About!
- Other Comments – Other Witnesses / Structure of the Gospel
Subchapter
1.3 Eternal Life Through His Name (or In His Name)
Go!
A. Eternal Life – The Greek Word “Zoe”
B. “Through His Name” or “In His Name” / In His Sphere
C. Corollary – No Eternal Life Outside His Sphere
Subchapter
1.4 Saving Faith, Part 1 of 11: The Two Sides of the Faith that Brings Men into Eternal Life
Go!
A. GCM’s Two Sides of Faith
B. GCM’s Two Sides of Faith – Where Does This Concept Come From? (answer: “pisteuo”)
C. Faith in General (i.e. Faith in “Something”)
D. Faith in the Realm of Christianity
Subchapter
1.5 Saving Faith, Part 2 of 11: Intellectual Conviction of (i) Messiahship and (ii) Son of God
Go!
A. General
B. Intellectual Conviction of Something More Than the Human!
C. “The Christ” (i.e. the Messiah) – A Title Referring to Jesus’ Office (position of authority)
D. “The Son of God” Refers to Jesus’ True Identity
E. Whose Son is the Messiah? / The Intellectual Purpose of this Gospel
F. Go! The Incredible Importance of Reaching the Key Intellectual Conviction
Subchapter
1.6 Saving Faith, Part 3 of 11: Problems With the English Verb “Believe” and English Noun “Faith”
Go!
A. General
B. The Problem With the English Verb “Believe”
C. The Problem With the English Noun “Faith”
Subchapter
1.7 Saving Faith, Part 4 of 11: “Pisteuo” in the NT / Ongoing Action / Life Insurance for Eternity?
Go!
A. General
B. Use of the Greek Word “Pisteuo” (Strong’s 4100) in New Testament / Homework Assignment
C. John 3:16 – Perhaps the Most Popular and Visible Bible Verse Ever
D. The Ongoing Nature of Faith – The Second Use of “Pisteuo” in John 20:31
E. Go! The Thief on the Cross / A Guy Named George / Life Insurance for Eternity?
Subchapter
1.8 Saving Faith, Part 5 of 11: GCM’s Benchmark Summary Statement
Go!
A. Currently, Where Are We In Trying to Understand Biblical Saving Faith?
B. Entering Into Eternal Life – GCM’s “Arresting” Sentence
C. Simplifying GCM’s Arresting Sentence
D. GCM’s Two Huge Clarifications: Trusting Action and The Great and Eternal Implications
E. Trusting Action / Answering Your Conviction – What Is This?
F. Go! From “the Conviction” to “the Great and Eternal Implications of the Conviction”
G. Go! GCM Benchmark Summary Statement on Entering Into Eternal Life and Saving Faith
H. Go! The Necessity For the Action of Will – Don’t Get Sidetracked!
I. Go! TACT Comments: “New Testament Saving Faith” – Change Your Thinking
Subchapter
1.9 Saving Faith, Part 6 of 11: Further Discussions
Go!
A. Saving Faith – Initial Conclusions
B. Saving Faith – Just Getting Started / Note to Non-Christians
C. Saving Faith – The Gospel of John – Start Using Your Reasoning Skills
D. Saving Faith – Applying the ABC’s of Faith (in general) to Biblical Saving Faith (specifically)
E. Saving Faith – A Modern Day, Practical Example – Journey Song: “Don’t Stop Believin’ ”
F. Go! Saving Faith – Hebrews 11:1 – Note to Christians
G. Saving Faith – Hebrews 12:2 – Note to Christians
H. Go! Saving Faith – Works, Good Works, Good Deeds, Works of the Law, Protestants and Catholics
I. Saving Faith – “God’s Trustworthiness” versus “Our Faithfulness”
J. Saving Faith – Stick With GCM’s Explanation
K. Go! Saving Faith – Is Saving Faith the Gift of God?
Subchapter
1.10 Saving Faith, Part 7 of 11: How Big Is The World of Saving Faith?
Go!
A. Saving Faith – Subset of Human Action and Subset of Faith in General
B. Saving Faith – Glimpses Into the Life of Saving Faith
C. Saving Faith – Includes Participating With God in His Plans
D. Saving Faith – Comes in Very Different Sizes and Shapes: What Might Yours Look Like?
E. Saving Faith – Pondering How Much of a Person’s Actions Could Become Saving Faith
Subchapter
1.11 Saving Faith, Part 8 of 11: God’s Ultimate Gift
Go!
A. The Situation
B God’s Ultimate Gift – The Key to Understanding Christianity
C. God’s Ultimate Gift – The Doctrine of Justification
D. God’s Ultimate Gift / What Does Saving Faith Accomplish? / Earning Your Salvation?
E. Why is Saving Faith the Condition to Eternal Life?
Subchapter
1.12 Saving Faith, Part 9 of 11: Eternal Truth and a Big Challenge of Saving Faith
Go!
A. Christianity’s Claim of Eternal Truth
B. Eternal Truth – General
C. Saving Faith – Big Challenge
D. Saving Faith – You May Not Like It, But It’s the Way God Set Things Up!
E. The Gospel of John To the Rescue
Subchapter
1.13 Saving Faith, Part 10 of 11: God Is Reasonable … Are You?
Go!
A. Preconceived Beliefs
B. Some Basics on “Reasoning”
C. Some Basics on “Presuppositions” and the “Thesis of Christianity”
D. The Importance of “Reasoning” in Christianity
E. “The Reason” in Christianity
F. Go! The Relationship Between Reason and Faith – 20 GCM Quotes
G. Are You A Reasonable Person? How Much Better Can It Get?
H. God Is Reasonable! Are You? – 5 GCM Repeat Quotes in Summary
Subchapter
1.14 Saving Faith, Part 11 of 11: Unique Identifiers “Ω-believe”, “Ω-believing” and “Ω-faith”
Go!
A. Unique Identifiers Are Helpful
B. Using The Greek Capital Letter “Ω” With Believe, Believing and Faith
Subchapter
1.15 Salvation (“Eternal Life”) Is A Lot More Than Just An Unlimited Extension of Your Life!
Go!
A. Salvation / Eternal Life
B. “Ne Plus Ultra” (No More Beyond) versus “Plus Ultra” (More Beyond)
Subchapter
1.16 Recap – The Apostle John’s Purposes for His Gospel and His Methods Used in Writing It
Go!
Subchapter
1.17 Simplification of Chapter 1 – TACT Paraphrase of John 20:30-31 (GCM Influenced)
Go!
A. TACT Paraphrase in General
B. Helpful Information
C. Go! TACT Paraphrase of John 20:30-31 (GCM Influenced)
D. Reminder: John 20:30-31 Versus John 3:16
Subchapter
1.18 Study the Gospel of John in Harmony With Its Declared Purpose
Go!
A. GCM’s Explanation for Starting Near the End of the Gospel of John
B. Re-Write of GCM’s Final Sentence of GCM Chapter 1
Subchapter
1.19 Special Homework Assignment – The Greek Words ”Pisteuo” and “Zoe” in the Gospel of John
Go!
A. The Purpose of this Subchapter
B. Review of John 20:31
C. Homework / Actions to Take
Subchapter
1.20 Reminders and Repeats
Go!
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Subchapter 1.1 Let’s Start with John 20:30-31
(near the end of the Gospel of John)
“Everyone will agree that when a writer interprets his own book, we must give attention
to his interpretation if we are to hope to understand his book.” (GCM)
A. Study the Gospel of John – Start with John 20:30-31
John 20:30 (KJV) And many other signs truly did Jesus in the presence of his disciples,
which are not written in this book:
John 20:31 (KJV) But these are written, that ye might believe that Jesus is the Christ, the Son of God;
and that believing ye might have life through his name.
1. John 20:30-31 is near the end of the Gospel of John. The Apostle John had almost completed his entire Gospel when he penned those 2 verses. He had in mind everything he had already written up to that point (i.e. John 1:1 thru John 20:29). He had already provided details in support of these 2 verses.
2. In the study of the Gospel of John, GCM starts with these 2 verses. He calls them the “Foot-Note” or “The Writer’s Account of His Book” (i.e. “account” = explanation).
3. In essence, GCM takes John 20:30-31 and makes it the preamble to the entire Gospel of John. GCM then goes into extensive detail about these 2 verses and about certain foundational subjects. He did this in part because he had not yet covered John 1:1 to John 20:29! But more importantly, he wanted you to have this information at the start of your study.
4. To GCM, starting out with John 20:30-31 allows a person to then study the Gospel of John in harmony with its declared purpose.
5. An important, expanded summary of the Apostle John’s purposes for his Gospel and the methods used in writing is provided in Subchapter 1.16. Don’t miss it!
(continued on next page)
B. John 20:30-31 Is Jam-Packed With Information
John 20:30 (KJV) And many other signs truly did Jesus in the presence of his disciples,
which are not written in this book:
John 20:31 (KJV) But these are written, that ye might believe that Jesus is the Christ, the Son of God;
and that believing ye might have life through his name.
1. John 20:30-31 can sound so simple in English. John selected “signs” so that we can “believe in Jesus” and find “life”. But John was not writing in English. He was writing 2,000 years ago in Koine Greek!
a. what is meant by “signs”?
b. what do “believe” and “believing” really mean?
c. what is meant by: “Jesus is the Christ, the Son of God”?
d. what is meant by “life through his name” or “life in His name”?
2. John 20:30-31 is so jam-packed with information that it will take all of this Chapter 1 to help build a basic foundation of understanding! Your appreciation for GCM’s knowledge and insights is about to dramatically increase!
C. GCM’s Introduction to John 20:30-31
GCM refers to John 20:30-31 as the “Foot-Note” or “The Writer’s Account of his Book”.
Begin GCM Lecture text (“The Gospel According to John” by G. Campbell Morgan – GCM Chapter 1) …
Our first study is concerned with the writer’s account (i.e. explanation) of his book, as found in the footnote, chapter twenty, verses thirty and thirty-one (John 20:30-31).
Everyone will agree that when a writer interprets his own book, we must give attention to his interpretation if we are to hope to understand his book.
The foot-note (i.e. John 20:30-31) runs thus:
“Many other signs therefore did Jesus in the presence of the disciples, which are not written in this book; but these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in His name.” (1885 ERV)
In these words the writer gives the reason for the writing (i.e. John 20:31), and incidentally reveals the method (i.e. John 20:30-31). Why did he write it?” These are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in His name.”
Then incidentally he shows how he did his work, or rather, reveals the principle underlying the writing. From many signs he has made a selection (i.e. John’s “method” was to choose and write about a selection of “signs” from the many “signs” of which he was aware).
End GCM Lecture text
1. GCM is writing in the early 1900’s. Above, he is quoting from the 1885 English Revised Version of the Bible (the “1885 ERV”) which is a British revision of the King James Version.
2. GCM indicates the “foot-note” (i.e. John 20:30-31) is the Apostle John’s (i.e. the Writer’s) “account” of his book. By this, GCM is saying that the “foot-note” is John’s explanation of (i) the “purpose” for writing the book and (ii) the “method” (or underlying principle) he used in writing it.
3. The Apostle John’s key “method” (or underlying principle) he used in writing was that he selected and wrote about a specific number of “Signs” and excluded other “Signs”. Other methods are also identified in Subchapter 1.16.
Return to GCM Lecture text …
John – who certainly was an old man when he wrote the Gospel – was going back in memory over the three and half marvellous (i.e. old spelling!) years with Jesus, remembering the crowded days, and the incidents of all those wonderful days; and from them all he made a selection of signs, and grouped them in this marvellous piece of writing, and that with a very definite purpose.
And so we come to the declaration of purpose. Why did he write? “These are written that ye may believe.” There are two uses of the same verb in that passage. “That ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in His name.”
End GCM Lecture text
4. The Apostle John’s “purpose” for writing was (i) that you may believe that Jesus is the Christ, the Son of Godand (ii) that, believing, you may have life in His name. An expanded summary of the Apostle John’s purposesfor his Gospel is provided in Subchapter 1.16
5. The Apostle John was an old man when he wrote this Gospel. This Gospel focuses in on an approximate 3½ year period in the life of Jesus.
6. If you were ready to die and wanted to leave something with your remaining family members, what would be the most important things you would write about?
(continued on next page)
D. Some Helpful Information – Koine Greek, Transliteration, and Strong’s Numbers
Below is some general information that will be helpful for this study and Bible study in general.
1. “Koine Greek” – the Gospel of John was originally written in the Greek language of two thousand years ago. All English Bibles are translations (e.g. the King James Version was completed around 1500 years after the actual writing of the Gospel of John in Greek). Obviously, the actual meanings of the original Greek words are very important for our understanding, rather than just a closest fit English word.
a. Although there are no known “originals” of the Biblical books, there are thousands of manuscripts (handwritten copies of varying lengths).
b. The writers of the New Testament most likely used all capital letters, with little or no spaces or punctuation. There were no chapter and verse numbers! Today, we can easily find any Greek word in any verse in the New Testament. We can simply “click” around on our computers and read all about it in English without being able to read or speak the original language!
c. Have you ever read (or skimmed) something in the English of a few centuries ago? How about “The Pilgrim’s Progress” from 1678 (i.e. before it was modernized)? This book is considered to be one of the great works in religious English literature. If you take a look at a first edition on “the Web” (if only the book cover), you will understand why we need to have the English in that book updated into today’s English in order to more easily read and understand it. So, imagine the work that was involved in moving from Koine Greek of 2,000 years ago to the modern English translations we have today!
2. “Transliteration” – this is a basic and simple concept to understand. In order to help those of us who do not read and speak Greek, scholars “transliterate” Greek letters/words using English letters. The result is a word spelled in English that we can read and pronounce more easily. Also, when the word is pronounced using the English letters, it should sound very much as it sounds when pronounced using the Greek letters.
comment: Transliterations really are helpful. We are able to pronounce the transliterated Greek word when we are totally unable to pronounce the word in Greek. However, in many cases, it probably will not sound just like it does in Greek to someone who knows the Greek language!
3. “Strong’s Numbers” – Strong’s numbers are assigned to words in the Bible. They allow us to identify the main underlying Hebrew and Greek root words pertaining to a particular Hebrew or Greek word being translated into English. Variants of root words are assigned the same Strong’s number as the root word. Many reference materials use Strong’s numbers.
a. Below is a typical example of how the Strong’s number “4592” is inserted into a Bible verse to refer you to the underlying Greek root word of the specific Greek word being translated into English as “signs”.
John 20:30 (KJV) And many other signs <4592> truly did Jesus in the presence of his disciples, which are not written in this book:
John 20:31 (KJV) But these (i.e. “signs”) are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
b. If you look up Strong’s 4592 in a Strong’s Concordance or a Greek-English lexicon (i.e. a dictionary or wordbook), you would find that the Greek word “σημεῖον” is transliterated into English as “semeion”, etc.:
4592. σημεῖον semeion say-mi’-on; neuter of a presumed derivative of the base of 4591; an indication, especially ceremonially or supernaturally: — miracle, sign, token, wonder.
c. In a Strong’s Concordance, you look up the underlying Greek (or Hebrew) word “numerically” if you know the Strong’s number. You don’t need to know the Greek (or Hebrew) alphabet.
d. In the case of a Greek (or Hebrew) lexicon or dictionary, the words are arranged according to the Greek (or Hebrew) alphabet (and not according to the Greek words as transliterated into English!). You have to first find the Greek word before you can read about it in English (not easy if you can’t read Greek or Hebrew!). Fortunately, such lexicons are coded to Strong’s numbers to allow you to find the Greek (or Hebrew) word.
e. The first letter of the Greek alphabet “alpha” (uppercase Α, lowercase α) corresponds to Strong’s number 1, and the last letter of the Greek alphabet “omega” (uppercase Ω, lowercase ω) corresponds to Strong’s number 5598. Strong’s numbers increase numerically as you move thru the Greek words alphabetically.
(continued on next page)
E. Take the Time to Understand John 20:30-31
1. It takes time to explain things before you can better understand our English translations of John 20:30-31. The information in this Chapter 1 will be extremely helpful throughout the study of the Gospel of John and the Bible in general. It is foundational information.
2. Below is John 20:30-31 in the KJV with Strong’s numbers shown for certain words and some TACT comments in parentheses:
John 20:30 (KJV) And many other signs <4592> truly did Jesus in the presence of his disciples, which are not written in this book:
John 20:31 (KJV) But these (i.e. signs) are written, that ye might believe <4100> (i.e. Greek verb “pisteuo”) that Jesus is the Christ, the Son of God; and that believing <4100> (i.e. participle from “pisteuo”) … ye might have life <2222> (i.e. Greek noun “zoe”) through his name (or “life in his name” per the NIV version).
3. “Signs” are covered in Subchapter 1.2.
4. “Life through his name” or “life in his name” is covered in Subchapter 1.3. It refers to “eternal life”.
5. “Believing that Jesus is the Christ, the Son of God” (found in John 20:31) is covered in Subchapters 1.4 through 1.14 (yes, 11 subchapters!). This is the very important subject of “Biblical Saving Faith”.
a. GCM wants you to understand that intellectual conviction alone is not saving faith; you must act in accordance with such conviction.
b. This concept of “acting” is based on the meaning of the Greek word “pisteuo” that is translated into English as “believe” or “believing”. It does not simply mean intellectual conviction. GCM will describe this as “volitionally surrendering” to such conviction, as “yielding” to such conviction, and as “acting in accordance with” such conviction. This will be covered in detail.
6. Based on the information in this Chapter, a GCM influenced “paraphrase” of John 20:30-31 is provided in Subchapter 1.17. Think of this “paraphrase” as a simplification of this entire Chapter! Hopefully, it will jog your memory and help you to recall many of the things from this study and (ii) to help you to better understand the verses themselves.
(continued on next page)
F. Introduction to the Tetragrammaton – “YHWH” or “JHVH” – The Proper Name of GOD
1. “the Tetragrammaton” refers to the 4 Hebrew letters in the Old Testament of the Bible that stand for the name by which God revealed Himself to the ancient Hebrews.
a. “YHWH” and “JHVH” – represent different transliterations of those 4 Hebrew letters (note: the English transliterations are read from left to right, not right to left!)
2. here are the 4 Hebrew letters: יהוה (when you attempt to read Hebrew, you do so from “right to left” … notice the position of the two letters for “H” (i.e. ה) that are the same! They represent the second and fourth letters when you read from right to left.)
3. Below in Exodus 6:3, “JEHOVAH” is a transliteration of the 4 Hebrew letters, plus the addition of English vowels, thus providing an attempt to pronounce this very important name of God:
Exodus 6:3 (KJV) And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name J E H O V A H <03068> was I not known to them.
3. in English translations, you might also see “lord” or “god” (generally, all small capital letters) as translations of the Tetragrammaton
4. apparently, because the name was considered so sacred, it was very rarely pronounced by the Hebrews. Instead, whenever the name occurred in the sacred books (i.e. in the form of the Tetragrammaton), it was pronounced using another word (e.g. “Adonai”). Today, religious Jews might refer to the name as “The Name” or “The Indescribable Name”, instead of attempting to pronounce it.
5. today, “YAHWEH” (or Yah-weh) is the most accepted way to pronounce the Tetragrammaton
a. thus, Christians generally consider Yahweh as the proper name of the one true God
b. are you possibly thinking like me that it seems a bit strange that most of the English speaking world had been incorrectly pronouncing the proper name of God as “Jehovah” for centuries? The good news of course is that original Hebrew Tetragrammaton never changed … just our understanding of how to pronounce it!
6. Does the one true GOD want to be called by His name “Yahweh”? If not always, then when?
7. This is an interesting subject. More information will be provided in Chapter 2.
(end of subchapter) (click to return to Outline of Chapter 1)
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Subchapter 1.2 “Signs” – The Key Method
Used in the Writing of this Gospel
A. A Selection of Signs Having Significance
John 20:30 (KJV) And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:
John 20:31 (KJV) But these (i.e. “signs”) are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
Return to GCM Lecture text …
Three words then will help us to gain the value of this foot-note (i.e. John 20:30-31). One of them is found in the foot-note itself, and the two others result from the finding of the one (i.e. you learn about these two other words by studying the verses more closely).
The first word is the word “Signs.”
The next word is Selection. The word (i.e. “Selection”) is not used by the writer, but the fact is revealed. John is careful to point out that he has not told all the story of Jesus. This (i.e. the Gospel of John) does not profess to be a life of Jesus. Neither does it profess to give all the signs available. “Many other signs. . . not written”; but “these are written.” Notice the contrast. Many not written; these written. John has made a selection. Selection then reveals the method of John.
The third word I would use is the word Significance. The significance of the signs, as John saw it. The signs were selected to produce conviction, “that ye may believe,” and a spiritual result, “and that believing ye may have life.”
The word “signs” is arresting (i.e. striking or engaging or impactful … GCM frequently uses the word “arresting”). We must understand what that word (i.e. “Sign”) means, as we find it here.
End GCM Lecture text
1. Greek Word translated “signs” in John 20:30: the Greek root word is σημεῖον (Strong’s 4592) and is transliterated into English as “semeion”
2. So, out of many “Signs” to choose from, the Apostle John made a “Selection” of particular “Signs”. That was his key method (or underlying principle) in writing.
3. The “Signs” selected by John were “Significant” to him, and he intended them to produce conviction (i.e. that you may “believe” …) and achieve a spiritual result (i.e. that you may have “life”).
3. Note: If John thought that selecting specific, significant “Signs” was so important, you might think that he would label them Sign 1, Sign 2, Sign 3, etc. in his Gospel. But he does not. So, as we go thru the Gospel of John, the “Signs” are there, but not labeled. We will label them as we go!
B. GCM’s Philosophy of the Supernatural – Powers, Wonders and Signs
Return to GCM Lecture text …
There are three words used in the New Testament in the realm of what we commonly designate the supernatural; “Powers, Wonders, Signs.” On the day of Pentecost, Simon Peter preaching, employed them (i.e. in Acts 2:22). I will not quote them from the King James Version, nor from the Revised (but TACT will provide a quote below). The Old Version (i.e. the “KJV”) began with the word “miracles,” which is not correct. The second word (i.e. “wonders”) may be so rendered, but not the first. The Revised has it “mighty works,” and then puts in the margin the true rendering “powers.” “Jesus of Nazareth, a Man approved of God unto you by powers and wonders and signs.”
End GCM Lecture text
1. In order to better understand the significance of “signs” referred to in John 20:30-31, GCM is in the process of providing a brief, technical Bible study discussion on the subject of the “Philosophy of the Supernatural” (start thinking: “powers”, “wonders” (or miracles), “signs”).
2. He wants us to understand the meaning of particular words in the New Testament and then to be able to look beyond the “miracles” we come to in the Gospel of John to something more profound. This unfolding discussion by GCM is very helpful for Bible study in general!
3. Acts 2:22 – an important verse to understand and remember
a. In the GCM lecture text above, GCM refers to Acts 2:22. Below is Acts 2:22 (including “Strong’s reference numbers” and TACT comments in parentheses) in the King James Version and the English Revised Version. This will help you see some of the problems you might have by just reading one particular English translation.
Acts 2:22 (KJV) Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles <1411> (should be “powers” per GCM) and wonders <5059> (or “miracles” per GCM) and signs <4592>, which God did by him in the midst of you, as ye yourselves also know:
Acts 2:22 (ERV) Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God unto you by mighty works <1411> (“powers” is better per GCM) and wonders <5059> (or “miracles” per GCM) and signs <4592>, which God did by him in the midst of you, even as ye yourselves know;
b. Acts 2:22 – Paraphrase – This is an important verse that you may hear a lot about. It would be beneficial for you to mark up your Bible based on the below paraphrase. Try to remember the 3 key words in this order: (i) Powers, (ii) Wonders (or Miracles) and (iii) Signs.
Acts 2:22 (TACT Paraphrase) Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles powers <1411> and wonders (or miracles) <5059> and signs <4592>, which God did by him in the midst of you, as ye yourselves also know:
Return to GCM Lecture text …
In writing his second letter to the Corinthians (2 Cor 12:12), Paul, referring to apostolic work, names “signs . . . wonders . . . powers.” The same three words, but in another order.
In his second letter to the Thessalonians (2 Th 2:9), referring to Satan, he (i.e. Paul) uses the same three words. He says he wrought with powers and signs and wonders falsely. Note that little word “falsely.” (in the below 2Th 2:9, “lying” and “false” are different translations of the same Greek word.) It qualifies the activity of Satan. But we are in the same realm of ideas. The things that Jesus did; the things His apostles did; the things that the devil does.
End GCM Lecture text
4. Here are the verses that GCM is referring to above:
2Co 12:12 (KJV) Truly the signs of an apostle were wrought among you in all patience, in signs <4592> and wonders <5059> (or “miracles” per GCM) and mighty deeds <1411> (better yet “powers” per GCM).
2Th 2:9 (KJV) Even him, whose coming is after the working of Satan with all power <1411> and signs <4592> and lying wonders <5059> (per GCM, the KJV translated Strong’s 1411 correctly this time as “power”)
2Th 2:9 (ESV) The coming of the lawless one is by the activity of Satan with all power <1411> and false signs <4592> and wonders <5059> (note how the ESV translation puts “false” in a position to describe both “signs and wonders”, rather than just” wonders” as shown in the KJV!)
Return to GCM Lecture text …
Now what do the words mean?
“Powers” refers to operations producing results.
“Wonder” describes the effect produced by the power when it operates.
“Signs” refers to the value of the thing done, which has produced wonder.
We have in these three words (i.e. “Powers”, “Wonders”, and “Signs”) a complete revelation, a complete philosophy of what we are pleased to call the supernatural.
The word miracles comes from the Latin miraculum, derived from the Latin mirari, which simply means to wonder. In the life of our Lord, we may take anything which we describe as miraculous, – turning water into wine, that is John’s first; the raising of Lazarus (i.e. from the dead), that is his last, – and they were operations which could only produce wonder or astonishment.
In the presence of every such manifestation (note: manifestation = the power operating and producing the wonder or miracle) the astonished observer would recognize power, or energy. The wonder would be created by ignorance of the power producing the result. Therefore, it is a miracle, a wonderful thing.
The last word (i.e. “Sign” … the last of the 3 words) reveals the value of it (i.e. it = the manifestation); it is a sign, proving something. Jesus went about, and God through Him wrought (i.e. worked) powers, that is the fact; wonders, that is the effect; signs, that is the value.
A sign then is something that proves something else.
A sign is infinitely more than a symbol. A symbol can be capriciously chosen to represent that with which it has no inherent connection. That is never true of a sign in the New Testament sense of the word. Let me illustrate that. The maple leaf is the symbol of Canada. But the maple leaf is not the sign of Canada. Why not? Because we have seen maple leaves in other lands. But if we could find a plant which grows in Canada, and nowhere else, that would be a sign. That is the meaning of sign in the New Testament, always.
Moreover, a true sign is always a proof of God; while false signs prove Satan.
End GCM Lecture text
5. Recap of GCM’s Philosophy of the Supernatural (Powers, Wonders and Signs)
a. Try to remember and picture the key words in this order:
1) Powers (Strong’s 1411)
2) Wonders (or Miracles) (Strong’s 5059)
3) Signs (Strong’s 4592)
b. “Power” in operation results in “wonders” (or “miracles”)
1) So, there is a manifestation … something astonishing happens
2) the astonished observer recognizes power or energy … making him wonder
3) due to ignorance of the power, it’s a miracle … a wonderful thing
c. “Signs” refer to the value of the manifestation that produced wonder
1) a “Sign” is something that proves something else.
2) a “true Sign” is always a proof of God; while false signs prove Satan
note: think of “proof of God” also as “evidence of God” or “evidence of God’s involvement”
C. “Signs” in the Gospel of John – Important Observations
Return to GCM Lecture text …
In John’s Gospel he never uses the word “powers” (i.e. “Strong’s 1411”), never calls the things Jesus did, “powers.” In the Book of Revelation, he does use the word; but in the Gospel, and the letters he never employs it. It is also true that he never uses the word “wonders” (i.e. “Strong’s 5059”). He does record in the fourth chapter of the Gospel that Jesus once said to the men in Cana, “Except ye see signs and wonders, ye will in no wise believe.” John’s use of the word (i.e. “signs”) implicates (i.e. implies) powers and wonders, but he does not use the words (i.e. “powers” or “wonders”).
As he (i.e. the Apostle John) calls to mind all the things that Jesus did and said, noting their power, noting their wonder, he is emphasizing their significance and value.
End GCM Lecture text
John 20:30 (KJV) And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:
John 20:31 (KJV) But these (i.e. “signs”) are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
1. John’s “method” used in the writing is that he selected and wrote about specific “Signs” from the many “Signs” of which he was aware.
2. The emphasis in the Gospel of John is on “Signs”. Signs refer to the significance and value of certain manifestations. Manifestations are the wonders being produced by power that is operating. John does not use the words “powers” or “wonders”. (note: the word “sign” appears only twice in the Gospel of John … and the plural form “signs” also appears only twice in the Gospel of John)
3. As you go thru the Gospel of John, be prepared to come across amazing and wonderful things or manifestations. Note that John does not label them as Sign 1, Sign 2, Sign 3, etc.
4. These amazing and wonderful displays or manifestations are meant to be valued as “true Signs” … as proofs of God. God was working powers thru Jesus, resulting in wonders.
Are you getting it? To the Apostle John, the “Signs” he writes about are “proofs of God”. But don’t think of just one “Sign” as the stand-alone proof of God. Think of the entire package of Signs that the Apostle John presents as a body of evidence, proofs, confirmations, corroborations, etc. Will this entire package of Signs support the truthfulness of the Apostle John’s conclusions (i.e. in his Thesis)?
(continued on next page)
D. The Apostle John Picked Only A Small Number of Signs to Write About!
1. the last verse in the Gospel of John provides interesting information:
John 21:25 (KJV) And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.
2. the above reinforces the point that John selected a small number of “signs” to write about in his Gospel. There were many other signs he did not write about.
E. Other Comments – Other Witnesses / Structure of the Gospel
1. attention – there were “other witnesses”
John 20:30 (KJV) And many other signs truly did Jesus in the presence of his disciples, which are not
written in this book:
John 20:31 (KJV) But these are written, that ye might believe that Jesus is the Christ, the Son of God; and
that believing ye might have life through his name.
Return to GCM Lecture text …
In this statement (i.e. John 20:30-31) there is an arresting (i.e. striking or engaging or impactful) limitation. The writer speaks of “Many other signs therefore did Jesus in the presence of the disciples, which are not written in this book.” The things done and said were done and said, for the most part, in the presence of the crowd. John is referring to the fact that there were those who saw and understood. It is possible for Jesus to perform a miracle, and for the crowd to see it, but not to understand it. John was emphasizing the fact that there were other witnesses, who did see the signs, and grasped their meaning.
End GCM Lecture text
a. The “many other signs” … which John did not write about … were done “in the presence of his disciples”. Per GCM, the signs were done and said, for the most part, in the presence of the crowd (i.e. the crowd included his disciples).
b. GCM draws the conclusion that there were disciples (not limited to the twelve in Jesus’s inner circle) who saw many other signs and understood what they meant. They are the “other witnesses” GCM refers to.
2. structure of the Gospel of John – another writing method
a. The focus in this subchapter has been on “Signs”. “Signs” is the key method (or underlying principle) used by the Apostle John in the writing of his Gospel.
b. It is also helpful to note that John’s methods in writing also included a very interesting and organized structure. This was previously covered in the Preface and Opening Comments prior to Chapter 1. Here is a short recap:
1) At the start of his Gospel (John 1:1-18; his “Thesis”), the Apostle John chose to summarize his ultimate conclusions as to certain key eternal truths, including most importantly that Jesus is the Christ, the Son of God. These key eternal truths were revealed during the 3½ year ministry of Jesus of Nazareth and were otherwise undiscoverable.
2) Then, from John 1:19 thru John 20:29 (almost 20 chapters or most of his Gospel), John tells the story of his approximate 3½ year period of involvement with Jesus of Nazareth. He provides a lot of information pertaining to things that Jesus did and said. Included in this information is John’s selection of “Signs” having significance.
3) John 20:30-31 is, of course, the “Foot-Note” or John’s explanation of his book. These two verses are being covered in this Chapter 1.
4) The final chapter of the Gospel of John (John 21) is John’s Epilogue.
The Apostle John Provides His Conclusions in Advance … Then Writes to Prove Them
(end of subchapter)
(click to return to Outline of Chapter 1)
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Subchapter 1.3 Eternal Life
Through His Name (or In His Name)
A. Eternal Life – The Greek Word “Zoe”
John 20:31 (KJV) But these are written, that ye might believe that Jesus is the Christ, the
Son of God; and that believing ye might have life <2222> through his name.
John 20:31 (NIV) But these are written that you may believe that Jesus is the Christ, the
Son of God, and that by believing you may have life <2222> in his name.
1. Greek Word translated “life” in John 20:31: the Greek root word is ζωή (Strong’s 2222) and is transliterated into English as “zoe”
Return to GCM Lecture text …
Finally, this word life is arresting. The word John uses for life is the Greek word zoë.
There are other words which stand for life. There is the word pneuma for spirit; psuche for mind. There is another outstanding word, bios. But John uses none of these. Moreover, it is true that all the New Testament writers, when referring to the life that comes through Jesus, use that word zoë.
In classical Greek, zoe simply means the life principle. It is used of insects, of worms, of men, or of God. Bios was supposed to be a higher word, meaning life on a higher level. We have the thought of the two words in our words biology and zoology. When we speak of zoology to-day we are referring to animal life. The other word we use of human life, and all its higher forms. The New Testament employs the word which refers to life simply.
In Greek there are two words that stand in antithesis (i.e. are directly opposite), zoe and thanatos, life and death. In the New Testament throughout zoe is used for life. The Bible recognizes that death is the result of sin; so when sin is absent, or dealt with and put away, life is restored, in which there is no room for death.
Zoe therefore becomes sinless life, life completely realizing the ideal, with no thanatos, no death. That is what Jesus meant when He said, “He that believeth on Me . . . shall never die” (John 11:26).
Thus Christianity has taken hold of the word (i.e. zoë) which is of the simplest in its original intention, and filled it with sublimity (i.e. exaltedness, majesty).
We enter into life that has no antithesis in death, that is, eternal life.
End GCM Lecture text
2. per GCM, “life” (zoe) in the New Testament is the direct opposite of “death” (thanatos). It is a restored life “in which there is no room for death”. It is “life completely realizing the ideal, with no thanatos, no death. Per GCM, “Christianity has taken hold of the word (zoe) … and filled it with sublimity (i.e. exaltedness, majesty).”
3. zoe – Theological Dictionary of the New Testament (small Kittel, pp. 294):
“2. True Life according to the General NT View. Death is not just a natural phenomenon. It is not self-evident but a punishment for sin. True life, the life of God, is indestructible. Thus, the life that is subject to death is only provisional. It is life in the flesh. Those who are bound to it are “dead.” The true life is future. This is zoe in the absolute …”
4. The “eternal life”, that John wants us to have, is something to be gained in this present life! The key is Biblical Saving Faith … acting in accordance with certain specified conviction.
5. The “life” that John wants us to have is “eternal life”. It is of immeasurable value:
Matthew 16:26 (KJV): For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?
The subject of the Eternal Life that the Apostle John wants for us is picked up again in Subchapter 1.15. More information is needed to begin understanding what Eternal Life is all about and how amazing it is.
B. “Through His Name” or “In His Name” / In His Sphere
John 20:31 (KJV) But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing … ye might have life (i.e. “zoe”) through <1722> his name.
John 20:31 (NIV) But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.
1. GCM did not choose to directly explain the phrase “through his name” (or “in his name”) in Chapter 1 of his book. Nevertheless, it is useful to cover it somewhat now.
2. First, consider 4 translations and 1 paraphrase:
John 20:31 (KJV) But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life (i.e. “zoe”) through his name.
John 20:31 (NKJV) …, and that believing you may have life in His name.
John 20:31 (NIV) …, and that by believing you may have life in his name.
John 20:31 (CEV) … If you have faith in him, you will have true life.
John 20:31 (Message) …, and in the act of believing, have real and eternal life in the way he personally revealed it.
a. It is clear in context that “his”, “His”, “him” and “he” refer to Jesus of Nazareth.
b. The first 3 translations place the phrase (i.e. through his name) following “life”. The life or eternal life that is available is “through Jesus’s name” or “in Jesus’s name”.
c. The CEV translation moves the phrase so that it describes “faith”. It is “faith in him” or “faith in Jesus” that leads to eternal life.
d. In the Message paraphrase, the phrase appears to apply to both “faith” and “eternal life”. The “faith” that is required (i.e. “in the act of believing”) and the resulting “real and eternal life” occur “in the way he (i.e. Jesus) personally revealed it”
3. “in His name” – Theological Dictionary of the New Testament – Here are some quotes:
“Those who believe in His name as that of the Son (1 Jn. 5:13) have life ἐν τῷ ὀνόματι αὐτοῦ, i.e., by entry into His sphere of action, the sphere of His person, Jn. 20:31.” (TDNT: Vol. 5, p. 274)”
“Again, there is in the NT (i.e. New Testament) no belief in magically potent names;” (TDNT: Vol. 5, p. 278)
“Life is given in his name, i.e., by entry into his sphere of action or the sphere of his person (Jn. 20:31).” (TDNT: Abridged, p. 699)
4. It is worth noting that the CEV translation choses “faith in him” instead of the English combination of “believing” and “through his name”.
5. Simple Conclusions For Now
a. The phrase “through his name” or “in His name” is a connection to the actual Person … Jesus the Christ, the Son of God. Don’t make a differentiation between (i) the Person (i.e. Jesus the Christ, the Son of God) and (ii) the Name of the Person!
b. The word “believing” in John 20:31 will be thoroughly discussed later. You will discover that it involves a specific Greek verb requiring both belief and action. In this regard, the phrase “in His name” may help to paint a picture of what the “action” of believing is all about and where eternal life is found!
6. Additional Information – “Prepositions” Are Important
a. You will come across many phrases like “through his name”, “in his name”, “in him”, “in Christ Jesus”, “in Christ”, etc.. It can seem confusing or awkward as it is translated into English. Understanding the Greek prepositions (translated “in”, “on”, “through”, “into”, etc.), can be helpful.
b. Greek Preposition translated “through” or “in” in John 20:31: the Greek root word is ἐν (Strong’s 1722) and is transliterated into English as “en”. See above discussion pertaining to “in His name”.
c. Note: There is another important Greek Preposition translated “in” or “on” in connection with “in the name of Jesus”, “on His name”, “on Him”, “on the Son”, etc. The Greek root word is usually εἰς (Strong’s 1519) and is transliterated into English as “eis”. When you get to Subchapter 1.8, Section H, there is an important discussion on this Greek preposition!
C. Corollary – No Eternal Life Outside His Sphere
(GCM does not directly cover this here)
1. The Apostle John’s ultimate purpose is that you find eternal life in the sphere of Jesus.
2. If you are imaginative or if you frequently think in terms of “shades of grey” (instead of black or white) or if you are a searcher for loopholes, you might be pondering whether there is some other eternal life that is outside the sphere of Jesus.
3. The eternal truths declared in the Gospel of John appear to eliminate this possibility (more on this in future chapters). Consequently, the general conclusion is that there is no eternal life outside of the sphere of Jesus.
4. Is eternal life possible without following the roadmap provided in the Gospel of John? Are there other doors to eternal life that open into the sphere of Jesus?
a. The faith of the Old Testament saints obviously lacked the specific intellectual conviction that Jesus is the Christ, the Son of God. The eternal truth about Jesus was not so clearly revealed to them. However, their faith in God looked forward to Jesus whether they understood that or not. As such, it is logical that their faith was “in the sphere of Jesus”.
b. From the Christian perspective, God is sovereign. He can do whatever He decides to do. Does He have some seats in reserve, set aside in heaven for persons who really didn’t have the opportunity or were unable to figure things out? I would think so. Does he have some seats in reserve for those who had the opportunity and were able to figure things out … but didn’t? Maybe, maybe not. But why search for a loophole or long shot? You are messing with eternity. From the Christian perspective, God will do what He says. Figure that out. That is what to bet your life on.
(end of subchapter)
(click to return to Outline of Chapter 1)
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Subchapter 1.4 Saving Faith, Part 1 of 11:
The Two Sides of the Faith
that Brings Men into Eternal Life
(This is the 1st of 11 subchapters about “Biblical Saving Faith” … the subject is that important!)
A. GCM’s Two Sides of Faith
John 20:31 (KJV) But these are written, that ye might believe <4100> that Jesus is the Christ, the
Son of God; and that believing <4100> ye might have life through his name.
Note: In the 27 books of the New Testament, there are 220 verses that contain at least one use of the root word (i.e. Strong’s 4100) that is translated above as “believe” and “believing”. The Gospel of John has 39% (i.e. 86 verses) of the verse total in the New Testament. The Gospel of John really does emphasize this key Greek word. See Subchapter 1.7. We are dealing with “Biblical Saving Faith”.
Return to GCM Lecture text …
In this double use of the verb (i.e. “believe” and “believing” in John 20:31), we have revealed the two sides of the faith that brings men into life. The first quite patently (i.e. clearly) is intellectual conviction, “that ye may believe”; that is that you may be convinced. Of what? That Jesus is the Christ, the Son of God.
But more; “And that believing ye may have life.” That implies more than intellectual conviction. That is belief as volitional (i.e. voluntary, willful or with deliberate intention) surrender to the thing of which the mind is convinced.
As a matter of fact, we never really believe anything until we surrender ourselves to it. It is possible to say every Sunday, “I believe in God the Father Almighty.” Do we? Saying it in the sanctuary does not prove it. The life through the week proves the reality of the faith affirmed, or disproves it.
Intellectual conviction is not saving faith; but apart from it there can be no saving faith. We must have the facts, and grasp them intellectually, and then yield to them.
End GCM Lecture text
1. Above, from John 20:31, GCM is succinctly explaining one of the most important subjects in the Bible … “Biblical Saving Faith” … i.e. the specific faith that leads to salvation/eternal life.
2. GCM talks about the two sides of the faith that brings men into life … with both sides being needed for “Saving Faith”. The “life” that the Apostle John is referring to in John 20:31 is “eternal life”.
3. Stop! Pause! Don’t get confused.
a. When “faith” is being discussed, there will be the two sides to it … and the first side will be some particular “intellectual conviction” out of any number of possibilities. The second side involves surrendering or yielding to the intellectual conviction.
b. In the case of Christianity, GCM refers to “the faith that brings men to eternal life”. In this case, the first side of such faith involves the “specific intellectual conviction” that Jesus is the Christ, the Son of God.
4. From the specifically Christian perspective, the two sides of the faith that brings men to eternal life can be expressed as follows:
a. 1st Side – What does it mean that Jesus is the Christ, the Son of God? Can you be convinced it is true? Can you reach the intellectual conviction that Jesus is the Christ, the Son of God?
b. 2nd Side – Will you volitionally surrender to such intellectual conviction? (Yes, I know that you are probably wondering what exactly that means!)
5. In using the phrase “two sides of faith” in the lecture text above, GCM is not suggesting that the first use of “pisteuo” in John 20:31 (i.e. “believe” that Jesus is the Christ, the Son of God) means only intellectual conviction while the second use of “pisteuo” in John 20:31 (i.e. “believing”) means something more. Both uses involve the two sides of faith: (i) intellectual conviction and (ii) yielding to or volitionally surrendering to such intellectual conviction.
B. GCM’s “Two Sides of Faith” – Where Does This Concept Come From? (answer: “pisteuo”)
John 20:31 (KJV) But these are written, that ye might believe <4100> that Jesus is the Christ, the
Son of God; and that believing <4100> ye might have life through his name.
1. If you are paying attention, you will have noticed that GCM jumped from (i) “believing that Jesus is the Christ, the Son of God” (in John 20:31) to (ii) “the two sides of the faith that leads to eternal life”. This was quite a leap. This is an extremely important subject. The subject pertains to gaining eternal life! How can that jump be made? What is the logic?
2. The first side of faith is easily seen in John 20:31 … intellectual conviction that Jesus is the Christ, the Son of God. There has to be something to be believed or something in which to have faith. Faith needs an object. The Gospel of John will provide the facts for you to grasp intellectually. Will you be intellectually convinced that Jesus is the Christ, the Son of God?
(continued on next page)
3. The second side of faith is not so easily seen. It pertains to determining the meaning of the Greek words being translated “believe” and “believing” in John 20:31.
a. Greek Words translated “believe” and “believing” in John 20-31: the Greek root word is πιστεύω (Strong’s 4100) and is transliterated into English as “pisteuo” (again, “transliterations” are great for those of us who do not read and speak Greek!).
b. The Greek verb “pisteuo” corresponds to the Greek noun form which is transliterated into English as “pistis” (Strong’s 4102). This noun form “pistis” is usually translated into English as “faith”. While this noun form is very important and is used in other books of the New Testament, it is not used in the Gospel of John.
c. In English, the verb form “believe” corresponds to the English noun “belief”, not to the English noun “faith”. English has no verb form directly corresponding to the noun “faith” that means “to have faith”!
d. In John 20:31 (and throughout the New Testament), English translations use “believe” to translate the verb “pisteuo”. But they use “faith” to translate the noun “pistis”.
e. Notwithstanding the fact that the English word “faith” does not show up in John 20:31 (i.e. in most English translations), this verse pertains to “faith” because of the involvement of the Greek verb “pisteuo”.
f. GCM is absolutely right to bring up his “two sides of faith” in this context!
4. Obviously, the second side of faith must be understood based on the meaning of the Greek verb “pisteuo”, not the English verb “believe”.
a. Remember, what is important is the actual meaning of this Greek verb “pisteuo”, not the meaning that we might choose to attach to the English word “believe”.
b. “pisteuo” is an extremely important word in the Gospel of John (and the New Testament)
repeat: “pisteuo” is an extremely important word in the Gospel of John (and the New Testament)
repeat: “pisteuo” is an extremely important word in the Gospel of John (and the New Testament)
c. “pisteuo” does not mean “believe” in the sense of only intellectual conviction! While “believing” in English may only rise to the level of intellectual conviction, the Greek verb (i.e. “pisteuo”) clearly pushes on to what GCM describes as volitional surrender to such intellectual conviction.
d. When the Greek words “pisteuo” and “pistis” are involved, the subject matter is “having faith” and “faith”. Translating “pisteuo” as “believe” can be problematic.
e. As an example, in John 20:31, it would be better to eliminate “believe” and “believing” and use “faith”:
John 20:31 (KJV) But these are written, that ye might have faith <4100> that Jesus is the Christ, the
Son of God; and that by having faith <4100> ye might have life through his name.
f. GCM simply bypasses the problem with the English verb “believe” and explains the meaning of the Greek verb “pisteuo” as:
“to volitionally surrender to the thing of which the mind is convinced”
“to yield to the facts that have been grasped intellectually”
g. GCM’s statement below is a good reminder that “pisteuo” does not mean “believe” in the sense of only intellectual conviction:
“As a matter of fact, we never really believe anything until we surrender ourselves to it. It is possible to say every Sunday, “I believe in God the Father Almighty.” Do we? Saying it in the sanctuary does not prove it. The life through the week proves the reality of the faith affirmed, or disproves it.”
5. The concept of “the two sides of faith” is applicable in areas that are unrelated to Christianity. Simply stated, faith requires (i) intellectual conviction of something and (ii) volitional surrender to such intellectual conviction. Without both, there is no faith!
a. What is unique to Christianity is that the focus of the volitional surrender is to the intellectual conviction that Jesus is the Christ, the Son of God, not some other intellectual conviction!
b. To have faith in something else is not “Biblical Saving Faith”. It is not “the faith that leads to eternal life”. To have faith in a thousand other specific and perhaps noble senses (faith in yourself, faith in a great friend, faith in people in general, faith in society, faith in your nation, faith in good deeds, faith in airplanes, faith in gravity, faith in medicine, faith in science, faith in your government, etc.) is not the faith that the Apostle John is talking about.
6. ABC’s of Faith – Dr. William Eugene (“Gene”) Scott (1929-2005) was a fascinating pastor and Bible teacher who cleverly simplified the meaning of Greek verb “pisteuo” to make it easier to remember. He called his explanation “the ABC’s of Faith”. The acronym “ABC” stood for: Action, Belief, and Confidence. So, he would define the meaning of faith (“pisteuo”) as “Action, based upon Belief, sustained by Confidence”. This concept is expanded upon in Subchapter 1.9 (Section D).
7. Remember: Whenever you come across any form of the English words “believe” or “faith” in the New Testament, you are now “cautioned” to slow down and remind yourself that in almost all cases, the underlying Greek word will be “pisteuo” <4100> or “pistis” <4102>. Furthermore, if the context is “saving faith” or “eternal life” (which is common and frequent), it will involve the underlying intellectual conviction that Jesus is the Christ, the Son of God.
C. Faith in General (i.e. Faith in “Something”)
1. The first side of faith (or “the first side of having faith … in something”) pertains to reaching an intellectual conviction about such “something”. You have to have some kind of a belief or intellectual conviction as a basis on which to act.
a. “Something” is identified (i.e. some matter, situation, statement, question, etc.). It can be considered, studied, analyzed, etc. Obviously, you must understand what it is that is being considered … before you can be intellectually convinced of its truthfulness.
b. After consideration, are you intellectually convinced that “something” is true (or, perhaps, are you intellectually convinced that it is not true)?
c. With “intellectual conviction of something”, facts come to light and conclusions can be drawn.
d. At this point, you have “intellectual conviction of something” which is needed, but it is not enough. It alone is not faith. You don’t yet have “faith” (in such “something”). The second side of faith is still needed.
2. the second side of faith (or “the second side of having faith … in something”) pertains to what we do with the intellectual conviction that has been reached.
a. there has to be action
1) we have to volitionally surrender (i.e. voluntarily or willfully surrender) to the thing of which the mind is convinced (i.e. a particular intellectual conviction)
2) we have to yield to the facts that have been grasped
3) to “believe” in the context of the Greek word “pisteuo”, you have to volitionally surrender to the intellectual conviction!
b. Without such action (i.e. the second side of faith), there is no faith in that particular “something”
(continued on next page)
D. Faith in the Realm of Christianity
1. the first side of “the faith that leads to eternal life” (or “the first side of having Biblical Saving Faith”) pertains to reaching the specific intellectual conviction that Jesus is the Christ, the Son of God.
a. In the case of Christianity, the specific “something” for consideration can be stated in a question: “Is Jesus the Christ, the Son of God?”.
1) obviously, you must understand what is meant by “Jesus is the Christ, the Son of God” before you can be intellectually convinced of its truthfulness
b. Can you reach the unique, specific intellectual conviction that Jesus is the Christ, the Son of God? Can you be convinced?
c. With intellectual conviction that Jesus is the Christ, the Son of God, facts come to light and conclusions can be drawn.
d. In the case of Christianity, this specific Intellectual conviction (i.e. that Jesus is the Christ, the Son of God) is needed, but it is not enough. It alone is not Biblical Saving Faith. The second side of Biblical Saving Faith is still needed.
2. the second side of “the faith that leads to eternal life” (or “the second side of having Biblical Saving Faith”) pertains to what we do with the unique, specific intellectual conviction that Jesus is the Christ, the Son of God.
a. there has to be action
1) we have to volitionally surrender (i.e. voluntarily or willfully surrender) to the thing of which the mind is convinced … to the intellectual conviction that Jesus is the Christ, the Son of God
2) we have to yield to the facts that have been grasped (i.e. that Jesus is the Christ, the Son of God)
3) to “believe” in the context of the Greek word “pisteuo” as it is used in John 20:31, you have to volitionally surrender to the intellectual conviction that Jesus is the Christ, the Son of God!
b. Without such action (i.e. the second side of Biblical Saving Faith), there is no Biblical Saving Faith … there is no entry into eternal life!
c. How do you volitionally surrender to the intellectual conviction that Jesus is the Christ, the Son of God? How do you yield to the facts that have been grasped? This second side of faith needs further explanation to answer this! There is much more to come.
(end of subchapter) (click to return to Outline of Chapter 1)
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Subchapter 1.5 Saving Faith, Part 2 of 11:
Intellectual Conviction of
(i) Messiahship and (ii) Son of God
(This is the 2nd of 11 subchapters about “Biblical Saving Faith” … the subject is that important!)
A. General
1. The subject of the two sides of the faith that brings men into eternal life (i.e. “Saving Faith”) was introduced in Subchapter 1.4.
2. The first side of faith pertains to reaching the intellectual conviction that Jesus is both “the Christ” and “the Son of God”.
John 20:31 (KJV) But these are written, that ye might believe that Jesus is the Christ, the
Son of God; and that believing ye might have life through his name.
3. Although not clear in John 20:31 above, both “the Christ” (or “Messiahship”) and “the Son of God” have very specific meanings.
4. Before you can reach intellectual conviction, you have to gain an understanding of what it means for Jesus to be “the Christ” (or “the Messiah”) and to be “the Son of God”.
5. What does it mean to be able to conclude that “Jesus is the Christ, the Son of God”? How high is the intellectual mountain that must be climbed?
B. Intellectual Conviction of Something More Than the Human!
Return to GCM Lecture text …
Begin with the intellectual. What does he say is to be believed? In order that we may believe something about Jesus. It is very arresting (i.e. striking or engaging or impactful) that John uses that name (i.e. Jesus) for our Lord more than any other writer. In the Revised Version we find that Mark calls our Lord, “Jesus” only thirteen times. Luke calls Him “Jesus” eighty-eight times. Matthew calls Him “Jesus” one hundred and fifty-one times. John calls Him “Jesus” two hundred and forty-seven times. That is quite mechanical, but it is revealing. In other words, all through this Gospel, John is keeping us face to face with the human Jesus, Jesus as He was known. His eyes were ever on Jesus as known in the days of His flesh.
This is admittedly the Gospel of our Lord’s Deity, and yet this Gospel keeps me close to His humanity more than the other Gospels do.
Matthew? I am in the presence of government all the way through. I am impressed with authority.
Mark? I am in the presence of the suffering Servant stripped of His dignity.
Luke? I am in the presence of Man in an ideal perfection that almost frightens me.
But in John I feel I can handle Him, and get close to the human. He never lets me get away from the human. But in Him there was more than the human.
End GCM Lecture text
So, that intellectual mountain to climb is looking pretty darn high! We are supposed to be able to conclude that there was something more than the human in Jesus of Nazareth!
C. “The Christ” (i.e. the Messiah) – A Title Referring to Jesus’ Office (i.e. position of authority)
John 20:31 (KJV) But these are written, that ye might believe <4100> that Jesus is the Christ, the Son of God; and that believing <4100> ye might have life through his name.
Return to GCM Lecture text …
“These are written that ye may believe that Jesus is the Christ.” Let us pause there.
In this Gospel he calls Him Christ twenty-one times, three of them in connection with the name Jesus. Where he says the law came by Moses, grace and truth by Jesus Christ, he links them. He never links them again until recording the prayer of our Lord in chapter seventeen, verse three (John 17:3), “Him Whom Thou didst send, even Jesus Christ.” He does so finally in this foot-note (i.e. John 20:30-31), “that ye may believe that Jesus is the Christ.” Three times only they are thus linked together (see verses below).
The first purpose of the writing is to prove that Jesus is the Christ. That was the question in all the years of our Lord’s public ministry to the people among whom He exercised that ministry. Is He the Christ? There came a day when they asked our Lord specifically; “If Thou art the Christ, tell us plainly.” It was the question that divided men; some saying, Yes, and others, No. John now says, I have gathered up these things (i.e. selection of Signs) to prove that Jesus is the Christ, that you may believe it.
End GCM Lecture text
1. In the Gospel of John, “Christ” (Strongs 5547) appears 21 times. Of those 21 times, the Apostle John links “Jesus” and “Christ” only 3 times (i.e. he puts both “Jesus” and “Christ” in the same sentence). Here are the 3 times in the Gospel of John where “Jesus” and “Christ” are linked:
John 1:17 (KJV) For the law was given by Moses, but grace and truth came by Jesus Christ.
John 17:3 (KJV) And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
John 20:31 (KJV) But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
2. Messiahship
a. Greek Word translated “Christ” in John 20:31 and elsewhere: the Greek root word is Χριστός (Strong’s 5547) and is transliterated into English as “Christos”. It means “anointed”.
b. Hebrew Word translated “Messiah”: the Hebrew root word is משׁיח (Strong’s 04899) and is transliterated into English as “mashiyach”. It also means “anointed”.
c. “Jesus the Christ” equates to “Jesus the Messiah”.
d. “Messiah” (or “Christ”) is a title and refers to an office (position of authority).
e. from Wikipedia: “In Judaism, the Jewish Messiah, often referred to as “King Messiah”, … is to be a human leader, physically descended from the paternal Davidic line through King David and King Solomon. He is thought to accomplish predetermined things in only one future arrival, including … the ushering in of a Messianic Age of global universal peace, and the annunciation of the World to come.”
f. “Messiahship” – Christianity claims (i) that Jesus is the Messiah of Judaism and (ii) that the Old Testament scriptures pertaining to the Messiah are not understood correctly in Judaism!
g. Christian scholars point to over 300 prophesies in the Old Testament (i.e. the Hebrew scriptures) that pertain to the Messiah and were fulfilled by Jesus of Nazareth.
3. “Jesus Christ” As A Name
a. Have you ever thought that “Jesus Christ” sounds awkwardly like a first and last name?
b. Why would the title “Christ” be placed after the name instead of in front of the name, especially without “the” separating the two as in “Jesus the Christ” or “Jesus the Messiah”?
c. Does this have something to do with the original Greek? Maybe “the” was accidentally dropped in the John 1:17 and John 17:3 above?
d. On the other hand, “Christ Jesus” or “Messiah Jesus” or “King Jesus” seems to work better in English when a “title” appears with a name.
(continued on next page)
D. “The Son of God” Refers to Jesus’ True Identity
John 20:31 (KJV) But these (i.e. “signs”) are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
Return to GCM Lecture text …
What else? “The Son of God.” The title Christ refers to His office (i.e. position of authority). The designation Son of God, refers to His Person (i.e. or His true identity). He speaks of the Man of Nazareth, and remembers that he (i.e. John the Apostle)had looked into human eyes, been conscious of the touch of human hands, had put his head on the bosom of Jesus, and felt the beating of His human heart. Yes, but he had gathered up signs that prove the deepest fact, that this Jesus is the Son of God. Not a Son of God, but the Son of God.
End GCM Lecture text
1. “the (i.e. only) Son of God”
a. GCM reminds us of John’s “method” … he gathered up “signs” to prove something
b. the deepest fact that John wanted to prove was that Jesus is “the (i.e. only) Son of God”
Return to GCM Lecture text …
That phrase (i.e. “the Son of God”), occurring here in the foot-note (i.e. John 20:30-31), must be interpreted by the writer’s use of it in the earlier part of his book. In that book we find the first reference to the Sonship of Jesus in the eighteenth verse of chapter one (i.e. John 1:18b), at the close of the prologue (i.e. the close of the Thesis). “No man hath seen God at any time”; but “the only begotten Son Who is in the bosom of the Father, He hath declared Him.” That is the first reference of John to the Sonship of Jesus.
There are two renderings of that reference to Sonship. Admittedly it is difficult to decide between them; and the difficulty is created by a difference in the manuscripts. There are many which read, “the only-begotten Son Who is in the bosom of the Father.” But there are also many which read, “God only-begotten.” In either case the significance is the same. The word “begotten” marks Sonship, even if the manuscripts which read, “God only begotten” are correct. It is Sonship, and Sonship of a peculiar nature. Every subsequent reference to the Sonship of Jesus must be interpreted by this. He is repeatedly referred to as the Son, or Son of God, in fact twenty-four times; and always we must interpret by that strange, myopic word (i.e. “only-begotten”), “the only-begotten Son of God,” or “God the only begotten.” That is what John means at the end (i.e. for the meaning of “the Son”, we must refer to and understand what is meant in John 1:18b by “only-begotten Son of God” or “God the only begotten”).
End GCM Lecture text
(continued on next page)
2. “Sonship” in the Gospel of John is Explained by John 1:18b
John 20:31 (KJV) But these (i.e. “signs”) are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
a. In John 20:31 above (near the end of the Gospel of John), the phrase “the Son of God” is used. But, the first reference to “Sonship” in the Gospel of John is in John 1:18b. Per GCM, all subsequent references to “the Son” or to “the Son of God” must be interpreted by John 1:18b.
b. Ancient manuscripts differ, resulting in different translations of John 1:18b (this is covered in more detail in TACT Chapter 2):
John 1:18 (KJV): No man hath seen God at any time; the only begotten <3439> Son, which is in the bosom of the Father, hehath declared him.
John 1:18 (NIV): No-one has ever seen God, but God the One and Only <3439>, who is at the Father’s side, has made him known.
c. Also, although “Son” does not specifically appear in John 1:14, “Son” is still referred to as “only begotten” (KJV) or “One and Only” (NIV) (i.e. different translations of Strong’s 3439):
John 1:14 (KJV): And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten <3439> of the Father,) full of grace and truth.
John 1:14 (NIV): The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only <3439>, who came from the Father, full of grace and truth.
d. “only begotten” is one word in the Greek, Strong’s 3439. The one Greek word is μονογενής and is transliterated “monogenes”. Per Greek-English Lexicon: 1) single of its kind, 1b) used of Christ, denotes the only begotten son of God.
| Keep this in mind! |
e. Per GCM, in the Gospel of John, all the references to the Sonship of Jesus must be interpreted based on John 1:18b. This is considered in the Chapters 2 and 3 dealing with John 1:1-18. GCM is intentionally delaying a fuller discussion. The concept of “Son” and “Sonship” will become clearer! John 1:18b is the culmination of the first 18 verses in the Gospel of John. You need to understand those 18 verses to grasp the meaning of the Sonship of Jesus! Do not just make up your own opinion!
f. Per GCM, “The word ‘begotten’ marks Sonship … It is Sonship, and Sonship of a peculiar nature.” This is very important!
g. Resist the temptation to think of this Sonship in the same manner as you think exists between a human father and his human son!
E. Whose Son is the Messiah? / The Intellectual Purpose of this Gospel
At this point, I think you understand that the Gospel of John was written in part to convince you intellectually that Jesus is both the Christ (the Messiah of Judaism) and the Son of God, even if you don’t yet know the full meanings for “Christ”/”Messiah” and/or “Son of God”. Nevertheless, it must be pretty obvious that the question of Jesus being “the Son of God” is a “deeper matter” than Him being “the Christ” (“the Messiah”).
Return to GCM Lecture text …
Now, if the great question of the hour in the ministry of Jesus was that of His Messiahship, the profounder questionwas the one that Jesus asked (in Matt 22:41-46), What do you think of the Messiah, Whose Son is He? They (i.e. the Pharisees) told Him, “The Son of David.” Then He (i.e. Jesus) said, “How did David call Him (i.e. the Messiah) Lord when he said (in Psalm 110:1): “Jehovah (i.e. YHWH) said unto my Lord (i.e. the Messiah)“? How did David call Him (i.e. the Messiah) Lord, if He (i.e. the Messiah) was only his son?
Christ’s great question was that, Whose Son is He? The question of men was, Is He the Messiah? But the deeper question was, Whose Son is the Messiah? John says, I have gathered these signs that you may believe that Jesus is the Messiah, and that He is the Son of God. That was the purpose intellectually of this book.
We may state this in another and arresting way. John says in effect: “Many other signs therefore did Jesus in the presence of His disciples, which are not written in this book; but these are written that ye may believe” that Simon Peter was right at Caesarea Philippi. What did Simon Peter say at Caesarea Philippi? Jesus had asked, Who do you say that I am? Peter replied: “Thou art the Christ, the Son of the living God.” “Blessed art thou, Simon Bar-Jonah, for flesh and blood hath not revealed it unto thee, but My Father Who is in heaven.”
Long years after, John, the poet, the friend of Simon (i.e. Peter), sat down, and said in effect, Simon was right that day. Let me gather out the signs. He gathered them, and grouped them; and wrote his treatise and said, These are written that you may believe that Simon was right, that Jesus is the Christ, the Son of the living God.
End GCM Lecture text
1. GCM points out that the more profound question during Jesus’ ministry was whether the Messiah was the Son of God. Jesus was not about simply being recognized as just a human Messiah!
2. To rephrase GCM: the purpose “intellectually” of this book is that you might reach the intellectual conviction that Jesus is the Messiah and the Son of God
a. The Apostle John provides about 20 chapters to support the conclusion that Jesus is the Messiah, the Son of God. There is a lot of information to cover! Per GCM, “We must have the facts, and grasp them intellectually … “.
3. Ponder for a moment Jesus of Nazareth back in the days of His ministry (around 32-33 AD or so) observing people arguing over just the issue of whether or not He is the Messiah of Judaism. They were nowhere close to comprehending Jesus’ true identity as the Son of God. Above, GCM is pulling from Matthew 22:41-16 which pulls from Psalm 110:
Psalm 110:1 (ERV) « A Psalm of David. » The LORD (i.e. YHWH) saith unto my lord (i.e. the Messiah), Sit thou at my right hand, until I make thine enemies thy footstool.
Matthew 22:41-16 (KJV)
41 ¶ Now while the Pharisees were gathered together, Jesus asked them a question,
42 saying, What think ye of the Christ? whose son is he? They say unto him, The son of David.
43 He saith unto them, How then doth David in the Spirit call him Lord, saying,
44 The Lord said unto my Lord, Sit thou on my right hand, Till I put thine enemies underneath thy feet?
45 If David then calleth him Lord, how is he his son?
46 And no one was able to answer him a word, neither durst any man from that day forth ask him any more questions.
5. ‘’Simon was right that day” – GCM’s insight into what John may have been thinking is brilliant! “Long years after … Simon (i.e. Peter) was right that day … Jesus is the Christ, the Son of the living God!”
Matthew 16:13-17 (ERV): Now when Jesus came into the parts of Caesarea Philippi, he asked his disciples, saying, Who do men say that the Son of man is? And they said, Some say John the Baptist; some, Elijah: and others, Jeremiah, or one of the prophets. He saith unto them, But who say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Bar-Jonah: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
a. Note in the verses above that Jesus raises the question, Simon answers it, and Jesus confirms it. Also, note that the visit to Caesarea Philippi where Simon Peter made this great confession is recorded in the other 3 Gospels, but not in the Gospel of John.
| There is a lot going on above. The Apostle John is writing, in part, to convince you that Jesus is the Messiah of the Old Testament. But, he is also writing, in part, to convince you that Jesus is the Son of God (as described in John 1:18b). Nevertheless, the matter of Jesus being the Son of God is a much weightier matter than Jesus being the Messiah of the Old Testament. From a logical perspective, if you can be convinced that He is the Son of God, then you can probably be much more easily convinced that He is the Messiah of the Old Testament … if only because He said He was! But notice, the big question of the hour in Jesus’ ministry back then was whether or not He was the Messiah. They just could not fathom the much deeper and more profound matter of whether the Messiah could possibly be the Son of God! |
F. The Incredible Importance of Reaching the Key Intellectual Conviction
The Incredible Importance of Reaching the Intellectual Conviction that Jesus is
the Christ (i.e. the Messiah of the OT), the Son of God (as described in John 1:18b)
1. The “intellectual purpose” of the Gospel of John (as opposed its “ultimate purpose” that you find eternal life) is that you would reach the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament) and the Son of God (as described in John 1:18b).
2. Per GCM earlier, this intellectual conviction is needed, but it is not enough. It is only one side of Saving Faith. “Intellectual conviction is not saving faith; but apart from it there can be no saving faith. We must have the facts, and grasp them intellectually (i.e. side 1 of Saving Faith), and then yield to them (i.e. side 2 of Saving Faith).
3. Notwithstanding GCM’s point that intellection conviction alone is not Saving Faith, reaching the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b), is far and away the most spectacular conclusion that a person can come to (assuming, of course, that such spectacular conclusion is eternal truth).
a. It is the key reference point for eternal truth and understanding God!
b. What did Jesus have to say? What did Jesus do? There are implications!
There are other conclusions that can be drawn!
c. Philosophies in conflict are negated.
d. It makes visible the ultimate fork in the road of life on this side of eternity … and
provides navigational guidance!
e. Its importance can’t be overstated!
Is Jesus … the Christ (i.e. the Messiah of the Old Testament)
and the Son of God (as described in John 1:18b)?
(There is an ongoing spiritual battle for the minds of men!)
(end of subchapter) (click to return to Outline of Chapter 1)
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Subchapter 1.6 Saving Faith, Part 3 of 11:
Problems With the English Verb “Believe”
and English Noun “Faith”
(This is the 3rd of 11 subchapters about “Biblical Saving Faith” … the subject is that important!)
A. General
1. The purpose of this Subchapter is to focus on (i) the problem of using “believe” as the English translation of the Greek verb “pisteuo” and (ii) the problem of using “faith” as the English translation of the Greek noun “pistis”.
2. The declared purpose of the Gospel of John is that you might find “eternal life” by “believing”:
John 20:31 (KJV) But these (i.e. signs; proofs of God) are written, that ye might believe (i.e. Greek verb “pisteuo”) that Jesus is the Christ, the Son of God; and that believing (i.e. participle from “pisteuo”) … ye might have life (i.e. Greek noun “Zoe”; eternal life)through his name.
3. The underlying Greek verb being translated above as “might believe” and “believing” is “pisteuo” (Strong’s 4100). It does not mean intellectual conviction only!
4. The subject of the two sides of the faith that brings men into eternal life (i.e. Biblical “Saving Faith”) was introduced in Subchapter 1.4. Both sides of faith are needed for “Saving Faith”.
5. The first side of “the” faith (or “the first side of having Biblical Saving Faith”) pertains to reaching the intellectual conviction that Jesus is the Christ, the Son of God. With intellectual conviction, facts come to light and conclusions can be drawn. Intellectual conviction is needed, but it is not enough. It alone is not saving faith.
6. The second side of “the” faith (or “the second side of having Saving Faith”) pertains to what we do with the intellectual conviction. There has to be action. We have to volitionally surrender (i.e. voluntarily or willfully surrender) to the thing of which the mind is convinced … we have to yield to the facts that have been grasped. Without this second side of faith, there is no saving faith.
7. The “two sides of faith” are built into the meaning of the Greek word “pisteuo” (being translated into English as “might believe” and “believing” in John 20:31) as it is used in connection with the intellectual conviction that Jesus is the Christ, the Son of God. Both sides of faith are needed for “Saving Faith”.
8. The English words “believe” and “faith” are, at best, weak translations of the Greek words transliterated as “pisteuo” and “pistis”. The meanings of these two old Koine Greek words are too important to leave English readers with an inadequate understanding of them.
B. The Problem With the English Verb “Believe”
1. General (and some repetition of course)
a. In the New Testament, the Greek verb “πιστεύω” is transliterated into English as “pisteuo” (Strong’s 4100). It is usually translated into English as “believe”.
b. This Greek verb was used by the Apostle John and other New Testament writers to communicate one of the most important Christian concepts … “Saving Faith” or “Biblical Saving Faith”. “Saving Faith” is needed to enter into eternal life.
John 20:31 (KJV) But these (i.e. signs; proofs of God) are written, that ye might believe (i.e. Greek verb “pisteuo”) that Jesus is the Christ, the Son of God; and that believing (i.e. participle from “pisteuo”) … ye might have life (i.e. Greek noun “Zoe”; eternal life) through his name.
John 3:16 (NKJV) For God so loved the world that He gave His only begotten Son, that whoever believes (i.e. Greek verb “pisteuo”) in Him should not perish but have everlasting life.
c. The meaning of the original Greek word “pisteuo” is what is important, not another meaning that an English reader might presume when he sees the English word “believe”.
2. Unlike the Greek which has the verb form “pisteuo” to correspond to the noun form “pistis”, English does not have a verb form to correspond to the noun “faith”!
the noun form of the Greek verb “pisteuo” is “pistis”
the noun form of the English verb “believe” is “belief”
the verb form of the Greek noun “pistis” is “pisteuo”
the verb form of the English noun “faith” does not exist
a. so, we don’t have an English verb form related to the noun “faith”. We don’t have a verb that expresses “to have faith” or “to act in faith”. Some have suggested that a new English verb should be created, like “to fathe” (rhyming with “to bathe”).
b. In John 20:31 and John 3:16 (and throughout the New Testament), English translations use “believe” for “pisteuo”. This is problematic, especially in today’s English world.
3. Here are some other challenges to overcome:
a. English words, including “believe”, often have more than one meaning. A reader can easy assume a meaning for a word that the writer/translator did not intend.
b. Over time, meanings for a word can change. When reading something from the past, it can be more difficult to understand precisely what the writer/translator intended.
c. Over time, the general population can use one particular meaning for a word more prominently (or less prominently). As such, the general population may apply the more prominently understood meaning for a word in situations where the writer from the past did not intend that meaning.
4. Check out an old dictionary definition from around 1828 (almost 200 years ago)
a. Below is the definition of the verb “believe” from Webster’s Dictionary 1828 (Online Edition). This information is much better with respect to trying to understand why early English translators of “pisteuo” originally chose the English word “believe”.
Believe
BELIE’VE, verb transitive To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. When we believe upon the authority of another, we always put confidence in his veracity.
When we believe upon the authority of reasoning, arguments, or a concurrence of facts and circumstances, we rest our conclusions upon their strength or probability, their agreement with our own experience, etc.
2. To expect or hope with confidence; to trust.
| Remember, this is out of a Dictionary from 1828! |
BELIE’VE, verb intransitive To have a firm persuasion of any thing. In some cases, to have full persuasion, approaching to certainty; in others, more doubt is implied. It is often followed by in or on, especially in the scriptures. To believe in, is to hold as the object of faith. ‘Ye believe in God, believe also in me.’ John 14:1. To believe on, is to trust, to place full confidence in, to rest upon with faith. ‘To them gave he power to become the sons of God, even to them that believe on his name.’ John 1:7. Johnson. But there is no ground for much distinction.
In theology, to believe sometimes expresses a mere assent of the understanding to the truths of the gospel; as in the case of Simon. Acts 8:37. In others, the word implies, with this assent of the mind, a yielding of the will and affections, accompanied with a humble reliance on Christ for salvation. John 1:12. John 3:15.
In popular use and familiar discourse, to believe often expresses an opinion in a vague manner, without a very exact estimate of evidence, noting a mere preponderance of opinion, and is nearly equivalent to think or suppose.
b. Notice all of the references to Bible verses within definition 2 above.
c. Notice in the first area of yellow highlighting above how mere intellectual conviction (i.e. “a mere assent of the understanding”) is contrasted with something sounding very much like GCM’s explanation of “pisteuo” (i.e. “with this assent, a yielding of the will and affections”).
d. Notice in the second area of yellow highlighting above how “believe” can also suggest something that is nearly equivalent to “think or suppose” (i.e. far from the meaning of “pisteuo”).
5. Check out a current dictionary
a. Below is the definition of the word “Believe” from Merriam-Webster – Current Online Dictionary (2017).
Definition of believe
| This is out of a Dictionary from 2017! |
transitive verb
- 1 a: to consider to be true or honest
- b: to accept the word or evidence of
- 2: to hold as an opinion: suppose
- intransitive verb
- 1
a: to have a firm religious faith
- b: to accept something as true, genuine, or real
- 2: to have a firm conviction as to the goodness, efficacy, or ability of something
- 3: to hold an opinion: think
b. Notice that there are no more references to Bible verses and how watered down the meanings are in comparison to the previous dictionary from 1828.
c. Notice the lack of “action” that is associated with the meaning (making its meaning more similar to simple “intellectual conviction” or even less).
d. Unlike the old dictionary from 1828, the current dictionary does not have at least one definition that is very close to the meaning of the Greek word “pisteuo”.
6. Conclusions about the English Word “Believe” versus the Greek Word “Pisteuo”
a. Today, it is problematic to use “believe” as the translation into English of the Greek word “pisteuo” that was used by the Apostle John and other New Testament writers.
b. The meaning of the Greek word “pisteuo” is essential in understanding the concept of Biblical Saving Faith. The English word “believe” does not do a good job of translating the meaning of “pistueo” into English.
c. When you first read John 20:31, how would you have defined the meaning of the English verb “to believe”?
John 20:31 (KJV) But these (i.e. “signs”) are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
d. The key is to comprehend the meaning of the Greek verb “pisteuo” in the context of the intellectual conviction that Jesus is the Christ, the Son of God. Don’t get confused by simply equating the English verb “believe” with the Greek verb “pisteuo”. Instead, consider “pisteuo” as action that is described by a number of English words: surrender, yield, trust, obey, hope, acting faithful, confidence, courage, tenacity, etc. More on this to come.
C. The Problem With the English Noun “Faith”
1. In the New Testament, the Greek noun “πίστις” is transliterated into English as “pistis” (Strong’s 4102). It is usually translated into English as “faith”. Here is an example from the Book of Hebrews:
Hebrews 11:1 (KJV) Now faith <4102> is the substance of things hoped for, the evidence of things not seen.”
2. The Greek words “pistis” (Strong’s 4100) and “pisteuo” (Strong’s 4102) are of course related. “Pistis” is the noun form. “Pisteuo” is the verb form. They are derived from the same root word. In Greek, the relationship is obvious.
3. In English however, it is not obvious because “faith” and “believe” are not different forms of the same root word. They not related like “pistis” and “pisteuo”. In English, we have “believe” (verb), and we have “belief” (noun). The English translators properly do not translate the Greek “pistis” into English as “belief”. They use “faith”. But, they do translate the Greek “pisteuo” into English as “believe”. This is problematic.
4. Because English does not have a verb form for the noun “faith” and because the Greek verb form “pisteuo” is translated into English as “believe”, the English word “believe” has way too much influence on the meaning of the noun “faith” in the Bible.
5. To understand what “faith” means in the New Testament, we really have to understand the meaning of the original Greek verb “pisteuo” and the Greek noun “pistis”. That’s what is important, not another meaning that an English reader might presume when he sees the English word “faith”.
6. In all cases in which the New Testament context is “Biblical Saving Faith” and “pistis” is being translated into English as “faith”, we need to recognize the connection to the Greek verb “pisteuo”. Furthermore, keep in mind that Biblical Saving Faith involves the intellectual conviction that Jesus is the Christ, the Son of God!
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Subchapter 1.7 Saving Faith, Part 4 of 11:
“Pisteuo” in the New Testatment ?
Ongoing Action / Life Insurance for Eternity?
(This is the 4th of 11 subchapters about “Biblical Saving Faith” … the subject is that important!)
A. General
1. If you have just finished Subchapter 1.6, then move onto Section B below. If you have jumped to this Section 1.7, then consider going to Section A of Subchapter 1.6 and reading it for review purposes.
B. Use of the Greek Word “Pisteuo” (Strong’s 4100) in New Testament / Homework Assignment
1. Here is a summary of the number of verses in the 27 books of the New Testament of the Bible that contain at least one use of “pisteuo” or a variant of it (i.e. Strong’s 4100):
Gospel of Matthew 9 verses
Gospel of Mark 14 verses
Gospel of Luke 9 verses
Romans 20 verses
Other 22 books of the NT 82 verses
Subtotal 134 verses
Gospel of John 86 verses (39% of the 220 verses in the NT)
New Testament (all 27 books) 220 verses
2. In those 86 different verses in the Gospel of John referred to above, the Greek word “pisteuo” or a variant of it (Strong’s 4100) is used over 100 times.
3. The Gospel of John really does emphasize this key Greek verb!
4. Important Homework Assignment – Subchapter 1.19 is a Special Homework Assignment on “pisteuo” and “zoe”. The biggest part of it is intended to help “inculcate” you with an understanding of the importance of this Greek word “pisteuo” as it is used with the intellectual conviction that Jesus is the Christ, the Son of God. Even if you do not take the recommended “actions” in the homework assignment, read thru the information provided!
C. John 3:16 – Perhaps the Most Popular and Visible Bible Verse Ever
1. John 3:16 is one of the most popular and visible verses in the New Testament or even in the entire Bible. Below, it is shown within the context of John 3:14-18. Better context would be the first 21 verses of Chapter 3 pertaining to the well-known visit of Nicodemus at night to talk to Jesus. Jesus tells Nicodemus, “you must be born again”. This visit and the meaning of the statement “you must be born again” will be covered in a later chapter. The very best context for John 3:16 is the entire Gospel of John!
John 3:14-18 (NKJV … because it is easy to use with Strong’s numbers)
14 And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up,
15 that whoever believes <4100> (5723) in Him should not perish but have eternal life.
16 For God so loved the world that He gave His only begotten Son, that whoever believes <4100> (5723) in Him should not perish but have everlasting life.
17 For God did not send His Son into the world to condemn the world, but that the world through Him might be saved.
18 He who believes <4100> (5723) in Him is not condemned; but he who does not believe <4100> (5723) is condemned already, because he has not believed <4100> (5758) in the name of the only begotten Son of God.
2. The Greek words being translated above as “believes”, “believe” and “believed” are simple variants of “pisteuo” (Strong’s 4100)!
3. John 3:16 is perhaps the most quoted verse from the Bible in attempts by Christians to evangelize non-Christians … and the Greek verb “pisteuo” (Strong’s 4100) is the key!
4. In John 3:16, “believing in Him” is the condition precedent to having everlasting life. If you don’t understand what the Greek word “pisteuo” means, you probably don’t understand very well what this famous Bible verse is saying! How important do you think this subject is?
D. The Ongoing Nature of Faith – The Second Use of “Pisteuo” in John 20:31
1. Below is the verse we are studying. Focus on the second use of “pisteuo” translated “believing”:
John 20:31 (KJV) But these (i.e. signs; proofs of God) are written, that ye might believe (i.e. Greek verb “pisteuo”) that Jesus is the Christ, the Son of God; and that believing (i.e. participle from “pisteuo”) … ye might have life (i.e. Greek noun “Zoe”; eternal life) through his name.
2. The second use of the Greek verb “pisteuo” is translated “believing”
a. “believing” (i.e. an underlying variant of “pisteuo”) is a participle or “verbal adjective”
b. the form is in the present tense, active voice, nominative case, and plural number
c. it matches with and describes “ye” (i.e. the subject of the sentence; “ye” = “you”):
“you, who are believing, might have life”
or … “you, who are demonstrating Biblical Saving Faith, might have life”
3. “the present participle describes a continuous action” (see “Greek for the Rest of Us”, page 179, William D. Mounce, 2003)
4. This is very important! In John 20:31, the underlying Greek participle (translated “believing”) points to the ongoing nature of the action of faith that leads to eternal life!
E. The Thief on the Cross / A Guy Named George / Life Insurance for Eternity?
1. The Thief on the Cross – Below is the story from the Gospel of Luke:
Luke 23:39-43 (NIV)
39 One of the criminals who hung there hurled insults at him: “Aren’t you the Christ? Save yourself and us!”
40 But the other criminal rebuked him. “Don’t you fear God,” he said, “since you are under the same sentence?
41 We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong.”
42 Then he said, “Jesus, remember me when you come into your kingdom.”
43 Jesus answered him, “I tell you the truth, today you will be with me in paradise.”
(note for the curious: in verse 43 above, the comma after “truth” was inserted by translators. It is argued that the comma should be inserted after “today”, so that “today” does not refer to when Jesus and the Thief would be in paradise.)
a. In this story, it is widely accepted that one of the two criminals entered into the eternal life offered in the New Testament and the other did not. The one who “was saved” was the one who said to Jesus, “Jesus, remember me when you come into your kingdom.” He is remembered as the Thief on the Cross (even though there were two criminals there).
b. We are not told much. We don’t know much about what the Thief on the Cross may have been thinking. He may have been aware of the teachings of Jesus. Maybe, he had even heard the words of John 3:16. What we do know is that he, in the final moments of his life, took the action of reaching out to Jesus. Jesus responded by telling him they would be together in paradise.
c. In the last moments of life, how many others have been able to change their status from forever lost to resident of heaven? The Gospel of Matthew indicates that the Thief on the Cross did. He did have some advantages that others might not have. He was in extreme pain … he knew he was going to die very soon … and Jesus was in plain sight. Did the concept of “this is your last chance” ring in his mind?
2. A Guy Named George – Picture in your mind a guy named George who has been hounded by a zealous Christian in order to “get George saved” and then “baptized” as a sign of George’s “acceptance of Jesus” (whatever “acceptance of Jesus” may mean). George is a nice guy. He tolerates the zealous Christian. He thinks the zealous Christian means well. George even reads the Bible a little. He has seen the movie The Greatest Story Ever Told and a couple of other Jesus movies. He has also watched Cecil B. DeMille’s The Ten Commandmentswith Charlton Heston as Moses. The movies were pretty good. George knows that there are a lot of Christians out there somewhere. He is not able to refute the stories of Jesus. In fact, he thinks the stories are probably true. Maybe those Christians really do have something going on. Just in case they do, he decides to join a church for a little “life insurance”. He even agrees to get baptized at the church so that he can be an official member. After that, George decides he has jumped through the minimum necessary hoops. He says to himself, “They dunked me, now they can leave me alone.”
3. Insurance Policy for Heaven? / George versus The Thief on the Cross
a. What is the very least that you can do to qualify for the Kingdom of God … for eternal life? Is there an insurance policy that you can in essence purchase now that will ensure your admittance to eternal life at some later date?
b. The whole concept of the two sides of faith … of the Greek word “pisteuo” in combination with the intellectual conviction that Jesus is the Christ, the Son of God … argues against such an insurance policy. The faith that we are discussing involves “ongoing action” based on such intellectual conviction!
c. George really did not understand what it means to “believe” (i.e. “to pisteuo”) and was not ready to adjust his life (or allow his life to be adjusted) on an ongoing basis. You can learn from George: don’t follow his path.
d. The Thief on the Cross probably had only a very little understanding of what it means to “believe (i.e. ‘to pisteuo’) in Jesus”, but he nevertheless did something right in the last moments of his life … which his fellow criminal did not do. You can learn from the Thief on the Cross: the door to eternal life can apparently remain open to the very end of life, at least if you are still alive enough and motivated enough to take action.
e. Better yet, keep reading! It’s time … to figure out the Gospel of John. Time is ticking away! Based on the use of the Greek word “pisteuo” (translated “believing”), there is no upfront premium you can pay for an insurance policy that will later provide admittance to eternal life.
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Subchapter 1.8 Saving Faith, Part 5 of 11:
GCM’s Benchmark Summary Statement
(This is the 5th of 11 subchapters about “Biblical Saving Faith” … the subject is that important!)
A. Currently, Where Are We In Trying to Understand Biblical Saving Faith?
1. In Christianity, “salvation” is a large and involved subject. In common Christian jargon, “to have salvation” or “to be saved” is usually referring to “having eternal life”. Eternal life is obviously a most extraordinary benefit in part because it is “without end” and perceived as much better than this life (see Subchapter 1.15 for more on the subject of “salvation” and “eternal life”). This catches your attention, especially in comparison to much less attractive endings. In simple terms, if you have “Saving Faith” or “Biblical Saving Faith”, you are “saved” (or, you are in the process of “being saved”) … and, in GCM’s terms, you have “entered into eternal life”, notwithstanding the fact that you are still facing eventual death in this life.
2. The declared purpose of the Gospel of John in John 20:31 is that you might find “eternal life” by “believing”. Although this verse is hard to understand as translated, it contains an explanation of Biblical Saving Faith:
John 20:31 (KJV) But these (i.e. signs; proofs of God) are written, that ye might believe (i.e. Greek verb “pisteuo”) that Jesus is the Christ, the Son of God; and that believing (i.e. participle from “pisteuo”) … ye might have life (i.e. Greek noun “Zoe”; eternal life)through his name.
3. The challenge of understanding what “believe” and “believing” actually mean in John 20:31 is the same problem as in John 3:16, perhaps the most popular and visible Bible verse ever:
John 3:16 (NKJV) For God so loved the world that He gave His only begotten Son, that whoever believes (i.e. Greek verb “pisteuo”)in Him should not perish but have everlasting life.
4. The English words “believe” and “believing” are translations of forms of the Greek verb “pisteuo”. This Greek verb form (“pisteuo”) has a corresponding noun form (“pistis”) which is translated “faith”. Unlike the Greek, English does not have a verb form corresponding to the noun “faith”. Therefore, in John 20:31 (and throughout the New Testament), English translations use “believe” for “pisteuo”.
5. Today, the English words “believe” and “believing” do not adequately communicate the meaning of the New Testament Greek verb “pistueo”.
6. The Gospel of John emphasizes the Greek verb “pistueo”. It does not mean intellectual conviction only! It is not a one-time event. It involves ongoing action!
7. Based on previous subchapters, the following explanation of Biblical Saving Faith does not sufficiently explain things:
“believing that Jesus is the Christ, the Son of God”
8. GCM has explained that there are “two sides of faith” that are built into the meaning of the Greek word “pisteuo” as it is used in connection with the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b). Both sides of faith are needed for “Biblical Saving Faith”.
a. The first side of “the” faith (or “the first side of having Biblical Saving Faith”) pertains to reaching the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b). With intellectual conviction, facts come to light and conclusions can be drawn. Intellectual conviction is needed, but it is not enough. It alone is not saving faith.
b. The second side of “the” faith (or the second side of “having Biblical Saving Faith”) pertains to what we do with the intellectual conviction. There has to be action. We have to volitionally surrender (i.e. voluntarily or willfully surrender) to the thing of which the mind is convinced … we have to yield to the facts that have been grasped. Without this second side of faith, there is no saving faith.
9. At this point in the study, below is a current, simplified description of Biblical Saving Faith. We are in the process of improving this description/explanation:
Biblical Saving Faith (at this point in the study) involves:
(i) reaching the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b) and
(ii) the ongoing action of volitionally surrendering or yielding to such intellectual conviction
10. So, with that introduction, how do you enter into eternal life? How can we better understand what Biblical Saving Faith means?
a. While “ongoing action” is obviously needed, it is unclear what that means
b. And, how do you volitionally surrender or yield to the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b)?
c. GCM is coming to the rescue! There is more to learn about the Greek verb “pisteuo” (translated “believe” and “believing” in John 20:31) when coupled with the intellectual conviction that Jesus is the Christ, the Son of God.
B. Entering Into Eternal Life – GCM’s “Arresting” Sentence
Return to GCM Lecture text … (note: “Zoe” was covered in Subchapter 1.3)
And so we reach the end, “that believing ye may have life in His name.” If being intellectually convinced, we act in accordance with the conviction, what then? We have life. That is the way into life; life in His name. Intellectual conviction is not enough. By volitional surrender only, can we pass into life. …
Zoe therefore becomes sinless life, life completely realizing the ideal, with no thanatos, no death. That is what Jesus meant when He said, “He that believeth on Me . . . shall never die” (John 11:26). Thus Christianity has taken hold of the word (i.e. zoë) which is of the simplest in its original intention, and filled it with sublimity (i.e. exaltedness, majesty).
We enter into life that has no antithesis in death, that is, eternal life.
We enter into that (i.e. eternal life) when we are convinced that Jesus is the Christ, the Son of God; and when we answer our conviction by trusting everything that is suggested by that, trusting the great and eternal implicates that are there.
End GCM Lecture text
1. Wow! Here we are near the end of GCM’s lecture text in Chapter 1, and he pens the long, compound sentence (shown above in yellow highlighting) that is just “arresting” (to use one of his favorite words meaning “striking”, “engaging”, or “impactful”). This is truly an amazing summary statement about entering into eternal life! It is an explanation of Biblical Saving Faith using John 20:31.
2. Here is GCM’s summary statement with TACT clarifications in parentheses and in yellow highlighting:
We enter into that (i.e. eternal life) when we are convinced that Jesus is the Christ, the Son of God (i.e. when we reach this key intellectual conviction); and when we answer (i.e. surrender or yield to) our conviction by trusting everything that is suggested (i.e. implied) by that (i.e. by that conviction), trusting the great and eternal implicates (i.e. implications) that are there (i.e. the implications that result from the conviction).
3. The reason GCM’s summary statement is so amazing is that it not only clearly states the intellectual conviction side of Biblical Saving Faith (i.e. being convinced that Jesus in the Christ, the Son of God), it also opens the door to a practical understanding of the action side of Biblical Saving Faith that is needed (i.e. answering our conviction by trusting everything that is suggested by that, trusting the great and eternal implicates that are there). (See Sections D and Fbelow.)
(continued on next page)
4. Having previously discussed the Apostle John’s ultimate purpose in writing the Gospel of John (i.e. that we might have eternal life), GCM now significantly clarifies “how” that eternal life is entered into! He is explaining the portion of the verses shown in yellow highlighting below … he is explaining the meaning of the Greek words from which we get the English translations “believe” and “believing”!
John 20:31 (KJV) But these are written, that ye might believe (i.e. “pisteuo”) that Jesus is the Christ, the Son of God; and that believing (i.e. participle from “pisteuo”) ye might have life (i.e. “zoe”) through his name.
John 3:16 (NKJV) For God so loved the world that He gave His only begotten Son, that whoever believes (i.e. Greek verb “pisteuo”)in Him should not perish but have everlasting life.
5. To repeat again (and again), in explaining how to enter into eternal life per John 20:31, John 3:16 and other New Testament verses, it is important to understand what it means when you combine the Greek verb “pisteuo” (translated “believe” and “believing”) with the intellectual conviction that Jesus is the Messiah, the Son of God.
a. Per the normal English translation of John 20:31, you enter into eternal life …
“by believing that Jesus is the Christ, the Son of God”
b. Per GCM’s explanation of John 20:31, you enter into eternal life …
“by reaching the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b) and answering that conviction by trusting everything that is suggested (implied) by that conviction … by trusting the great and eternal implicates that are there”
c. GCM’s arresting sentence and our many English translations are based on the underlying Greek text of John 20:31. However, GCM’s sentence is a much better explanation of how we enter into eternal life!
d. GCM has replaced “believing” with an explanation of “pisteuo”!
e. it’s time to simplify GCM’s “arresting” sentence!
(continued on next page)
C. Simplifying GCM’s Arresting Sentence
1. To start, here is GCM’s summary statement from above with TACT clarifications in parentheses and in yellow highlighting:
We enter into that (i.e. eternal life) when we are convinced that Jesus is the Christ, the Son of God (i.e. when we reach this key intellectual conviction); and when we answer (i.e. surrender or yield to) our conviction by trusting everything that is suggested (i.e. implied) by that (i.e. by that conviction), trusting the great and eternal implicates (i.e. implications) that are there (i.e. the implications that result from the conviction).
2. Here is the first simplification of GCM’s sentence by integrating the TACT clarifications:
We enter into that eternal life when we reach the intellectual conviction that Jesus is the Christ, the Son of God; and when we answer our conviction by trusting everything that is suggestedimplied by that conviction, trusting the great and eternal implicates implications that result from that conviction.
3. Here is the second simplification of GCM’s sentence (removing what is in effect a duplication):
“We enter into eternal life when we reach the intellectual conviction that Jesus is the Christ, the Son of God; and we answer our conviction by trusting everything that is implied by that conviction,trusting the great and eternal implications that result from that conviction.”
4. Here is the final simplification of GCM’s sentence (adding a little bit of organization and explanation):
We enter into eternal life when (i) we reach the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b) and (ii) we
answer that conviction by trusting the great and eternal implications of that conviction.
Or, alternatively, “Biblical Saving Faith” can be described:
Biblical Saving Faith requires: (i) reaching the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b) and (ii) answering that conviction by trusting the great and eternal implications of that conviction.
Again, compare the above to John 20:31 (even with helpful additions):
John 20:31 (KJV) … that ye might believe (i.e. “pisteuo”) that Jesus is the Christ, the Son of God; and that believing (i.e. participle from “pisteuo”) ye might have life (i.e. “zoe”) through his name.
D. GCM’s Two Huge Clarifications: Trusting Action and The Great and Eternal Implications
1. GCM has provided huge clarification for the meaning of the Greek verb “pisteuo” (translated “believe” and “believing” in John 20:31) as coupled with the intellectual conviction that Jesus is the Christ, the Son of God. What exactly are those clarifications? As you may recall, here is where we were before GCM’s huge clarifications:
Biblical Saving Faith (prior to the clarifications) involves:
(i) (1st side of faith) reaching the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b) and
(ii) (2nd side of faith) the ongoing action of volitionally surrendering or yielding to such intellectual conviction
2. Clarification #1, Trusting Action – First, in his pursuit of explaining the Greek verb “pisteuo”, GCM makes a huge jump in clarity by getting to his final replacement words for the English words “believe” and “believing” found in English translations of John 20:31. “Believing” in the sense of the Greek word “pisteuo” is now described as “answering our intellectual conviction by trusting”. Here is the progression of GCM’s explanation of the “action” involved with the Greek verb “pisteuo”:
a. “believing” (… such conviction)
b. “surrendering” (… to such conviction)
c. “yielding” (… to such conviction)
d. “acting in accordance with” (… such conviction)
e. “answering such conviction by trusting” (… the implications of such conviction)
See Section E below.
3. Clarification #2, The Great and Eternal Implications – Second, GCM does something even bigger! He clarifies that, when the Greek verb “pisteuo” is being coupled with the intellectual conviction that Jesus is the Christ, the Son of God, you have to dig into such intellectual conviction to find the great and eternal implications of that conviction! Those implications become the objects of our faith or trusting action!
See Section F below.
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E. Trusting Action / Answering Your Conviction – What Is This?
GCM’s explanation of Biblical Saving Faith in John 20:31:
“We enter into eternal life when (i) we reach the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b) and (ii) we answer that conviction by trusting the great and eternal implications of that conviction.”
1. The “Action” Side of Faith – To repeat again from above, here is the progression of GCM’s explanation of the “action” involved with the Greek verb “pisteuo” (i.e. the 2nd side of faith):
a. “believing” (… such conviction)
b. “surrendering” (… to such conviction)
c. “yielding” (… to such conviction)
d. “acting in accordance with” (… such conviction)
e. “answering such conviction by trusting” (… the implications of such conviction)
2. “Answering Conviction/Trusting – It is interesting that GCM chose the words “answering our intellectual conviction by trusting”. He could have simplified it to “answering our intellectual conviction by trusting”. But, he is dealing with the 2nd side of faith … the “action side” of faith. He is emphasizing that you must “answer the intellectual conviction” to have faith. And then he further explains how to “answer” … “by trusting (… the implications of such conviction)”.
a. “trust” and “trusting” are much better English words than “believe” and “believing” as a translations for forms of the Greek verb “pisteuo”.
3. Trusting Action – With the understanding that the focus (or object) of the trusting action is the Great and Eternal Implications, what is “trusting action”?
a. Trusting action involves risk. You have to have “skin in the game”. It is sometimes described as “standing on the promises” or “leaning on the everlasting arms”. You are placing yourself at risk based on the eternal truthfulness of the Great and Eternal Implications.
b. It is not about acting like you trust something for appearances sake (i.e. faking it). It is not about going thru the motions. It is about acting because you trust something (at least to the extent you can).
“Saying it in the sanctuary does not prove it. The life through the week proves
the reality of the faith affirmed, or disproves it.” (GCM)
4. Trusting Action Has a Future Orientation – Biblical Saving Faith involves trusting action based on eternal truth even though it is not yet a generally accepted “fact” of everyday life to others! You are at risk and acting based on a Great and Eternal Implication that is not yet an observable fact. You are acting based upon something that has not happened yet. To others who do not share the same intellectual conviction, it might even look pretty stupid. For example, think of the action of Noah spending months and months building a huge Ark because God said (i.e. promised) He was going to flood the land. You would be depleting your savings and when you could otherwise be working a job. The neighbors would surely think you are foolish and nutty. In the case of Noah, vindication only came when the statement of God became an observable fact in time. Also, when Noah’s specific trusting action of building the Ark was done, he had to look elsewhere to continue his trusting action (e.g. provision the Ark, get on board, etc.)!
5. Trusting Action Is Ongoing
a. John’s second use of the verb “pisteuo” in John 20:31 (i.e. translated “believing”) emphasizes the ongoing nature of the action of faith (see Subchapter 1.7, Section D).
John 20:31 (KJV) But these (i.e. signs; proofs of God) are written, that ye might believe (i.e. Greek verb “pisteuo”) that Jesus is the Christ, the Son of God; and that believing (i.e. participle from “pisteuo”) … ye might have life (i.e. Greek noun “Zoe”; eternal life) through his name.
1) “the present participle describes a continuous action” (see “Greek for the Rest of Us”, page 179, William D. Mounce, 2003)
b. What if the vindication of your trusting action does not come in this life? Does this negate any particular Great and Eternal Implication? No! This can be hard to deal with from an earthly perspective. It can also raise questions over the validity of a particular implication that is being trusted! Nevertheless, that’s just the way it is … you have to learn to deal with this!
6. Trusting Action Versus “Obedience”
a. Involuntary Obedience – When you hear the word “obedience”, do you immediately have a negative reaction? Do you immediately think of someone forcing you to do something that is against your will? Do you think about rules and regulations being enforced against you? Do you think to yourself, “I’ll do it, but not because I want to”. When you don’t have a choice (i.e. at least a reasonable choice), this is the area of “involuntary obedience”.
b. Volitional Obedience – At the other end of the spectrum, there is volitional obedience … obedience that is voluntary, willful, or with deliberate intention. This doesn’t necessarily mean that such obedience is fun and easy. It could be unpleasant and difficult. In any event, you choose to do things when you are not forced to do them.
c. Obedience as Trusting Action – There is great potential for “obeying” or “obedience” to be Biblical Saving Faith. But, not all “obeying” or “obedience” represents Biblical Saving Faith. Is your “obedience” in answer to your conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b)? By your “obedience, are you trusting the great and eternal implications of that conviction? Is your obedience a voluntary answer of your will to that conviction?
d. Where do the orders you obey or the rules you follow come from? Why are you “obeying these orders” or “following these rules”? It makes a difference! Is it because of social pressure? Are you faking it?
e. If you happen to be obeying some directive of Jesus of Nazareth because of your own sense of right and wrong, then your obedience is probably not Biblical Saving Faith! Actions (including acts obedience) can still be good, even if they do not qualify as Biblical Saving Faith. Isn’t it usually a good thing if people don’t murder other people … or if adults choose to take care of their elderly parents?
f. On the other hand, if you are convinced that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b), then following His rules may well constitute “answering your conviction by trusting the great and eternal implications of that conviction” … which is Biblical Saving Faith! The reason for your obedience is very important!
g. “Trust and Obey” (Old Hymn) – there is an old, well-known Christian hymn with the title “Trust and Obey” (“There’s no other way”). I don’t much care for the title and the lyrics because, within the overall world of Biblical Saving Faith, they suggest that “trusting action” and “obeying action” are somehow separate categories without overlap. On the contrary, within the overall world of Biblical Saving Faith, “volitional obeying action” can actually fit quite well as “trusting action”. Think of “volitional obeying action” as a subset of “trusting action”.
1) As an aside, you might note that “obey” and “way” do rhyme well in the hymn: “Trust and obey… there’s no other way”. Without the “obey”, the hymn falls apart. And, the hymn does emphasize a very important area of Biblical Saving Faith … obedience (for the right reasons)! So, if you enjoy the hymn, just remember that the reason for the obedience matters!
7. Trusting Action – Other
a. The United States Marines (and other groups) have the motto “Semper Fi”. It’s an abbreviation of the Latin “Semper Fidelis” and means always faithful. Per Wikipedia, “Semper Fidelis” signifies the dedication and loyalty that individual Marines have for ‘Corps and Country’, even after leaving service.” If you take the concept of “Semper Fi” and apply it to the intellectual conviction that Jesus is the Christ, the Son of God (as described in John 1:18b), you get a pretty good description of Biblical Saving Faith.
b. There is much more to learn on this subject! And, what’s at stake is priceless! More examples of “trusting action” would be helpful, right? GCM does not provide that yet.
c. Are you by chance wondering like me what happens if you “answer your conviction” with “weak or puny trusting action”? What if a lack of logic, time, or effort prevents you from figuring out enough of those “Great and Eternal Implications”?
F. From “the Conviction” to “the Great and Eternal Implications of the Conviction”
1. GCM’s simplified explanation of Biblical Saving Faith is: “we answer our conviction (i.e. that Jesus is the “Christ, the Son of God) by trusting the great and eternal implications of that conviction”.
2. Previously, GCM had focused on “the conviction”. For example, there was “believing the conviction”, “surrendering or yielding to the conviction”, “acting in accordance with the conviction”.
Now, GCM moves the focus or object of the trusting action from “the conviction” to “the implications of the conviction”. This is a huge clarification!
3. Again, GCM is saying that, when the Greek verb “pisteuo” is being coupled with the intellectual conviction that Jesus is the Christ, the Son of God, you have to dig into such intellectual conviction to find the great and eternal implications of that conviction! Those implications become the objects of our faith or trusting action!
a. having reached the most spectacular conclusion that a person can come to (i.e. the intellectual conviction that Jesus is the Christ, the Son of God), the door explodes open with the great and eternal implications of that conviction!
b. the great and eternal implications provide abundant opportunities for answering our conviction by trusting action!
You are no longer left with a vague “believe in Jesus”. Now, you are directed to objective information on which you can act … you are directed to the great and eternal implications that flow from the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b).
GCM is stating something that is should be obvious! There are “implications” of reaching intellectual conviction. You have to dig into such intellectual conviction to find the great and eternal implications of that conviction! Those implications become the objects of our faith or trusting action!
4. GCM refers to the package of resulting implications initially as “everything that is suggested (i.e. implied) by the conviction that Jesus is the Christ, the Son of God” and then as “the great and eternal implicates (i.e. implications) that are there”.
a. “Implicates” are the same as “implications”. Implications are conclusions that are not expressly stated. Conclusions are judgments or decisions reached by reasoning.
b. the “implicates” (or “implications” or “conclusions”) are “great and eternal” because they pertain to eternal truth (i.e. that Jesus is the Christ, the Son of God) and to obtaining the greatest prize of this lifetime … eternal life
5. GCM’s Logic Is Straightforward and Solid
a. there are “implications” that result from “the intellectual conviction that Jesus is the Christ, the Son of God”
b. these “implications” help us to identify opportunities to “answer our conviction by trusting”
c. they open the doors to the many ways “to trust”
d. having reached the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b), you “trust in Jesus” when you “trust the great and eternal implications of that conviction!
6. Simple Example
a. Assume, after completing a study of the Gospel of John and being exposed to a lot of information about Jesus, you reach the intellectual conviction that Jesus is in fact the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b).
b. Assume, in looking back on all of the information you have been exposed to, you are able to conclude that Jesus knows all there is to know about heaven and eternal life. That conclusion is an “implication” resulting from the intellectual conviction that Jesus is the Messiah, the Son of God.
c. Assume, in looking back on all of the information you have been exposed to, you are able to conclude that Jesus would not mislead you. That conclusion is also an “implication” resulting from the intellectual conviction that Jesus is the Messiah, the Son of God.
d. Assume, in looking back on all of the information you have been exposed to, you are able to conclude that Jesus provided specific instructions on how to enter into eternal life. Because you have concluded that Jesus would not mislead you, you reach the conclusion that such specific instructions are valid. That conclusion is also an “implication” resulting from the intellectual conviction that Jesus is the Messiah, the Son of God.
e. Now, how do you enter into eternal life? You follow His specific instructions! In doing so, you are answering your conviction (that Jesus is the Christ, the Son of God) by trusting the implications of that conviction!
7. More Comments on the Great and Eternal Implications
a. The Great and Eternal Implications can be loosely defined as the body of important truth that logically follows or can be implied from the specific intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b).
b. The Great and Eternal Implications give you knowledge about Eternal Truths that you can act on … promises of God that apply to you. They represent information to help you “answer your conviction that Jesus is the Christ, the Son of God” … and to live a life that is pleasing to God … a life of Biblical Saving Faith.
c. This process of figuring out the Great and Eternal Implications has been going on for 2,000 years. Many, many others have gone before us. What have they determined?
d. What if you truly had great “insider information” on a stock investment that you could ethically act on? The Great and Eternal Implications represent “insider information” on an eternal scale!
e. Wouldn’t it be nice if there was a book containing many of the Great and Eternal Implications? Christians claim that the Bible (New Testament and Old Testament) is exactly that!
(continued on next page)
G. GCM Benchmark Summary Statement on Entering Into Eternal Life and Saving Faith
1. GCM has made a huge jump in clarity from the English translation of John 20:31. He is providing a big picture explanation of “Biblical Saving Faith” and how to enter into eternal life. How important do you think this is? We are deep into a key, foundational subject.
John 20:31 (KJV) But these (i.e. signs; proofs of God) are written, that ye might believe (i.e. “pisteuo”) that Jesus is the Christ, the Son of God; and that believing (i.e. participle from “pisteuo” describing “ye”) … ye might have life (i.e. “zoe”) through his name.
2. GCM’s Benchmark Summary Statement (based on John 20:30-31 and prior Subchapters):
GCM’s Benchmark Summary Statement on Entering Into Eternal Life and Saving Faith
We enter into Eternal Life when we have Saving Faith. Saving Faith means:
1. side 1 – reaching the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b) and
2. side 2 – answering that conviction by trusting the great and eternal implications of that conviction
note 1: yet to come is a further explanation of the meaning of the intellectual conviction “Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b)”
note 2: by the time you get to the end of the this Bible Study Series, you will have gained knowledge of a number of “the great and eternal implications of that conviction” as well as how to start trusting them
H. The Necessity For the Action of Will – Don’t Get Sidetracked!
1. GCM’s Benchmark Explanation of Biblical Saving Faith is based on the meaning of the Greek verb “pisteuo” as it is used in connection with the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b). The Greek verb “pisteuo” includes both intellectual conviction and action of will (i.e. answering such conviction):
| Important! |
Biblical Saving Faith – Conviction “Plus” The Necessity of the Action of Will
“ … it must of course be remembered that, in the New Testament presentation of the doctrine of salvation, the term “faith” is always used in such a way as to indicate the necessity for the action of will. The Greek preposition eis (Strong’s 1519) used with the accusative always denotes motion into; and this is the uniform method of referring to the faith that saves. “He that believeth into the Son” is the true formula, and this indicates more than the conviction of truth which it presupposes, namely, the answer of the will to that conviction.” (from GCM’s The Relation of Reason and Faith, Chapter III of Christian Principles)
2. Greek Preposition translated “on” or “in” in many important verses: the Greek root word is εἰς (Strong’s 1519) and is transliterated into English as “eis”.
3. Per the GCM quote, “The Greek preposition eis (Strong’s 1519) used with the accusative always denotes motion into; and this is the uniform method of referring to the faith that saves.”
4. Check out some verses from the Gospel of John in this regard:
John 1:12 (KJV) But as many as received him, to them gave he power to become the sons of God, even to them that believe on <1519> his name:
John 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in <1519> him should not perish, but have everlasting life.
John 3:36 He that believeth on <1519> the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.
John 6:47 Verily, verily, I say unto you, He that believeth on <1519> me hath everlasting life.
John 6:40 And this is the will of him that sent me, that every one which seeth the Son, and believeth on <1519> him, may have everlasting life: and I will raise him up at the last day.
John 11:25 Jesus said unto her, I am the resurrection, and the life: he that believeth in <1519> me, though he were dead, yet shall he live:
I. TACT Comments: “New Testament Saving Faith” – Change Your Thinking
1. The Greek verb “pisteuo” and the Greek noun “pistis” are used throughout the New Testament (i.e. in connection with the intellectual conviction that Jesus is the Christ, the Son of God). You have to understand these 2 Greek words to understand Biblical Saving Faith. Here are some examples:
John 3:16 (KJV) For God so loved the world, that he gave his only begotten Son, that whosoever believeth (i.e. has faith … Strong’s 4100; Greek verb “pisteuo”) in him should not perish, but have everlasting life.
John 20:31 (KJV) But these (i.e. signs; proofs of God) are written, that ye might believe (i.e. Strong’s 4100; Greek verb “pisteuo”) that Jesus is the Christ (i.e. the Messiah), the Son of God; and that believing (i.e. Strong’s 4100; participle from “pisteuo”) … ye might have life (i.e. Greek noun “Zoe”; eternal life) through his name.
Ephesians 2:8-9 (KJV) For by grace are ye saved through faith (i.e. Strong’s 4102; Greek noun “pistis”); and that (i.e. “salvation”) not of yourselves: it (i.e. “salvation”) is the gift of God: Not of works, lest any man should boast.
Hebrews 11:6 (CEV) But without faith (i.e. Greek verb “pistis”) no one can please God. We must believe (i.e. Greek verb “pisteuo”)that God is real and that he rewards everyone who searches for him.
2. “New Testament Saving Faith” involves trusting action that is based on the foundational intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b).
Stop thinking …
3. Stop thinking (if you are) that there are 2 different kinds of New Testament faith, i.e. “one saving faith” that is mandatory and “saves” (perhaps occurring at an inspirational point in time) and “some other faith” that is optional … just ongoing efforts at your convenience.
4. Stop thinking (if you are) of “Saving Faith” as just some kind of passive, inner quality that borders on intellectual conviction or mere mental assent to truth.
5. Stop thinking (if you are) of “Saving Faith” as just something that resides in your mind and sits there … that is only passive or static.
6. Stop thinking (if you are) of “Saving Faith” as just some achievement at a past point in time.
Start thinking …
7. Start thinking that there is just one New Testament “Saving Faith”. This one “saving faith” has two sides:
a. side 1 – reaching the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b) and
b. side 2 – answering that conviction by trusting the great and eternal implications of that conviction.
8. Start thinking of “Saving Faith” as something that starts at a point in time and continues.
9. Start separating in your mind the difference between (i) intellectual conviction and (ii) trusting action based on intellectual conviction. Both are needed for “Saving Faith”.
10. Start distancing yourself from that murky world of mere intellectual conviction or mental assent. (note: the intellectual conviction is extremely important … but, don’t “retire” there … action is needed!)
11. Start thinking of New Testament Saving Faith as some kind of inner drive that is based on intellectual conviction and works itself out in action.
12. Start seeing the sum total of all of your trusting actions as: the substance of things hoped for, the evidence of things not seen (Hebrews 11:1).
13. Start pondering God’s role in Saving Faith (see upcoming Subchapter 1.9, Section K).
14. A “Unique Identifier” for the meaning of New Testament Saving Faith might be something that helps you to remember all of the above. This is covered in Subchapter 1.14: “Ω-faith“.
(end of subchapter) (click to return to Outline of Chapter 1)
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Subchapter 1.9 Saving Faith, Part 6 of 11:
Further Discussions
(This is the 6th of 11 subchapters about “Biblical Saving Faith” … the subject is that important!)
A. Saving Faith – Initial Conclusions
First, consider John 20:31 again … the KJV translation … with supplemental information:
John 20:31
(1st part) But these (i.e. signs; proofs of God) are written, that
(2nd part) ye might believe (i.e. Greek verb “pisteuo”) that Jesus is the Christ (i.e. the Messiah of the OT), the Son of God (i.e. as described in John 1:18b); and that believing (i.e. participle from “pisteuo” describing “ye”) … ye might have life (i.e. Greek noun “Zoe”; eternal life) through his name.
Next, consider a shortened paraphrase of John 20:31:
John wrote about certain specific signs (proofs of God) to produce
“Saving Faith” in us so that we might have eternal life.
Then, here GCM’s Benchmark Summary Statement based on John 20:31 (see Subchapter 1.8.G):
GCM’s Benchmark Summary Statement on Entering Into Eternal Life and Saving Faith
We enter into Eternal Life when we have Saving Faith. Saving Faith means:
1. side 1 – reaching the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b) and
2. side 2 – answering that conviction by trusting the great and eternal implications of that conviction
note 1: yet to come is a further explanation of the meaning of the intellectual conviction “Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b)”
note 2: by the time you get to the end of the this Bible Study Series, you will have gained knowledge of a number of “the great and eternal implications of that conviction” as well as how to start trusting them
1. Conclusion #1: there is a lot that is built into the meaning of the Greek verb “pisteuo” (translated “believe” and “believing” in John 20:31) as it is coupled with the intellectual conviction that Jesus is the Christ, the Son of God. It is an explanation of Saving Faith.
2. Conclusion #2: “Saving Faith” or “Biblical Saving Faith” is a lot more than just the intellectual conviction that Jesus is the Christ, the Son of God. You would be wrong if you thought that “believe” and “believing” (found in the English translations of John 20:31) are translations of a Greek word that means only intellectual conviction.
B. Saving Faith – Just Getting Started / Note to Non-Christians
1. From the standpoint of studying the entire Gospel of John, we are just getting started in this Chapter 1 by looking at two verses located near the end to find out the purpose of the book (and the method John used in writing it). At this point, we have not yet even considered John’s “Thesis” in the first chapter of the Gospel of John (coming up in Chapters 2 and 3), much less the bulk of the book representing John’s proof of his Thesis.
2. Nevertheless, substantial time and effort have been devoted to start to explaining what Biblical Saving Faith is all about. The importance of this to a Christian or a person who desires to be a Christian should be obvious … eternal life is at stake. However, to a non-Christian who is simply inquiring into Christianity in general or the Gospel of John in particular, all the effort so far to explain John 20:30-31 probably seems like overkill. After all, at this point to a non-Christian, the Thesis is unknown, much less … proven. And, the Gospel of John is not yet the most profound book in the world!
3. No matter who it is that is now reading and studying (i.e. Christian or non-Christian), GCM has made it clear that terms such as “believe”, “believing”, “believe in Jesus”, “accept Jesus”, “believer”, “saved”, etc. are only abbreviations or short cuts pointing to the real meaning of Biblical Saving Faith. Don’t be satisfied with less than a thorough understanding … too much is at stake. If you are going to be a Christian, this subject matter is essential!
C. Saving Faith – The Gospel of John – Start Using Your Reasoning Skills
1. John 20:31 contains a description of Saving Faith leading to eternal life. Some Christians might argue that John 20:31 is true and accurate and should be accepted simply because the Gospel of John is a book contained in the New Testament of the Bible. I think this is generally an unproductive approach.
2. At the time the Apostle John wrote his Gospel, there was no officially recognized New Testament of the Bible. The New Testament (including the Gospel of John) was not officially recognized by Christians in general as divinely inspired by God until about 300 years later. And yet, Christianity flourished anyway!
3. The Apostle John’s description and/or definition of Saving Faith leading to eternal life is based upon the evidence he provides in the first 20 chapters of the Gospel of John which precede John 20:31! It is such evidence that is meant to convince you that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (I.e. as described in John 1:18b), and encourage you to pursue Saving Faith. The Apostle John is expecting his readers to utilize their reasoning faculties (see upcoming Subchapter 1.13).
D. Saving Faith – Applying the ABC’s of Faith (in general) to Biblical Saving Faith (specifically)
1. ABC’s of Faith – Back in Subchapter 1.4, Section B.6, Dr. Scott’s “ABC’s of Faith” were briefly discussed. His clever short cut definition of the meaning of faith in general (“pisteuo”) was “Action, based upon Belief, sustained by Confidence”. How does his definition work out specifically for Biblical Saving Faith?
2. Here is an application of Dr. Scott’s “ABC’s of Faith” in general to GCM’s explanation of Biblical Saving Faithspecifically:
a. “Action”: The action part in GCM’s explanation of Saving Faith is “answering (i.e. the conviction) by trusting”.
b. “Based on Belief”: The belief part in GCM’s explanation of Saving Faith is the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b).
1) However, keep in mind that GCM has importantly pointed out that there are “the great and eternal implications” of reaching that intellectual conviction. You have to dig into such intellectual conviction to find the great and eternal implications of that conviction. Those implications become the objects of our faith or trusting action.
c. “Sustained (i.e. kept going) by Confidence”:
1) here, even though the short cut memory aid is just “confidence”, we actually have look at both “sustained” and “confidence”. “Sustained” indicates the action part of Saving Faith keeps going or is ongoing. It is not a one-time event. Second, “Confidence” is what keeps the action going.
2) the “ongoing nature of faith” is built into GCM’s concept of “by trusting” … or “by continuing to trust”. Action is ongoing. In John 20:31, the language is “by believing” … a present participle describing continuous action (see Subchapter 1.7, Section D).
3) Dr. Scott identifies “confidence” as the ingredient that keeps the action going. “Confidence” is defined as “the feeling or belief that one can rely on someone or something; firm trust”. “Confidence” is built into GCM’s explanation of the action as “trusting action”. Where does this ingredient “confidence” come from? GCM sees “confidence” coming at least in part from “reasoning”. Here is a portion of one important GCM quote from Subchapter 1.13:
“He (i.e. Christ) is God’s Speech to man, and as a man permits his reason to be tested and corrected by Christ, he will find himself led onward to the point where his reason passes into confidence, and he finds a firmer faith his own. The faith that does not come from reason is for evermore to be doubted. The reason that never finds such faith is for evermore to be feared.”
3. Overall, the combination of Dr. Scott’s “Action” and his “sustained by Confidence” is equivalent to GCM’s “answering your conviction by trusting”. And, Dr. Scott’s “Belief” is substantially equivalent to GCM’s “intellectual conviction”.
E. Saving Faith – A Modern Day, Practical Example – Journey Song: “Don’t Stop Believin’ ”
1. The band “Journey” had a very popular song entitled “Don’t Stop Believin’ ”. On YouTube, the combined versions of the song have had millions and millions of views. The song is sort of mesmerizing whether you know the lyrics or not.
a. check it out on YouTube: https://youtu.be/VcjzHMhBtf0
2. I think most people would agree that the big picture meaning of “Don’t Stop Believin’ ” is that you should keep on pursuing your dreams and goals in this world. Don’t just “think” about them or store them somewhere in your brain! Pursue them, and don’t give up on them!
a. “belief” is involved: your dreams and goals are important and should be reached
b. “action” is involved: keep pursuing, don’t stop, don’t give up
3. This song was translated and went around the world in many languages. How was the English word “Believin” translated into Greek?
a. Below is “Don’t stop believin’ ” from the 1st line of the chorus in English and Greek:
English Greek Transliteration of the Greek
Don’t stop Μην σταματήσεις να Min stamatíseis na
believin’ πιστεύεις pistéveis
b. as you can see, the Greek translation of believin’ is πιστεύεις (transliterated above as pistéveis)
c. the Greek translation of believin’ is a variant of the Greek “pisteuo”!
4. What’s the point being made here?
a. the use of believin’ in the Journey song captures the meaning of faith (in general), as opposed to only intellectual conviction. It encourages you to take action: keep pursuing, don’t stop, don’t give up. (By the way, you sort of have to ignore the line “hold onto the feeling”. The word “feeling” was probably selected because it rhymes, rather than for its specific meaning. It is not a particularly strong word in the realm of faith.)
b. the song is encouraging you to “keep the faith” in a specific area … as it pertains to your own dreams and goals
c. although it captures the general concept of faith, it is of course not “Biblical Saving Faith” because the focus of your action or your “pursuit” here pertains to your own dreams and goals … as opposed the great and eternal implications of the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b)!
d. I wonder if the lyrics to Journey’s song could be rewritten to fit the context of Biblical Saving Faith … and still keep the mesmerizing and encouraging characteristics of the music? In any event, I’m pretty sure that you can enjoy the song “Don’t Stop Believin’ ” by mentally associating “Believin’ ” with the actual meaning of “pisteuo” in John 20:31!
F. Saving Faith – Hebrews 11:1 – Note to Christians
1. Hebrews 11:1 is a very well-known and quoted verse in connection with “faith”:
Hebrews 11:1 (KJV) Now faith (Strong’s 4102, i.e. “pistis”) is the substance of things hoped for,
the evidence of things not seen.
a. this verse is not a definition of “Biblical Saving Faith”. It is not a replacement for the meaning of the Greek words “pisteuo” (Strong’s 4100) and “pistis” (Strong’s 4102) as they are used in connection with Jesus being the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b). It is supplemental information!
b. it is a “description of faith” or a “word picture of faith”
2. if you read Hebrews 11:1 in isolation (and out of context), it is only a description of faith in general, not “Saving Faith”. In isolation, you are not connecting it to the specific intellectual conviction that is emphasized in the Gospel of John … that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:1-18).
a. However, in Hebrews 11:1, such specific intellectual conviction is implied! Don’t get confused! The Book of Hebrews is all about Jesus of Nazareth, the Son of God:
Hebrews 1:1-2 (KJV) God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;
b. Saving Faith is not necessarily the substance of everything you hope for … Saving Faith is the substance of things hoped for that are connected with Jesus being the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b). Just because you hope for something does not automatically qualify it as Saving Faith!
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3. Important: Understanding Hebrews 11:1 – It Is Spectacular!
a. first, focus on GCM’s Benchmark Explanation of Saving Faith:
GCM’s Benchmark Summary Statement on Entering Into Eternal Life and Saving Faith
We enter into Eternal Life when we have Saving Faith. Saving Faith means:
1. side 1 – reaching the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b) and
2. side 2 – answering that conviction by trusting the great and eternal implications of that conviction
note 1: yet to come is a further explanation of the meaning of the intellectual conviction “Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b)”
note 2: by the time you get to the end of the this Bible Study Series, you will have gained knowledge of a number of “the great and eternal implications of that conviction” as well as how to start trusting them
b. next, consider Hebrews 11:1 … remember, it is a “word picture” of faith
Hebrews 11:1 (KJV) Now faith is the substance of things hoped for, the evidence of things not seen.
c. here is the insight regarding Hebrews 11:1
Understanding Hebrews 11:1
Picture in your mind all of your ongoing efforts which constitute your “answering of your conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b) by trusting the great and eternal implications of that conviction”.
All of those ongoing efforts represent “the substance of things hoped for, the evidence of things not seen”!
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G. Saving Faith – Hebrews 12:2 – Note to Christians
1. Hebrews 12:2 is another very well-known and quoted verse in connection with “faith”. However, it should be noted that the KJV adds the word “our” to an important phrase when it is not in the Greek (note: the KJV puts it in “italics”). That can make a difference!
Hebrews 12:1-2 (KJV) Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, Looking unto Jesus the author and finisher of our (“our” is added by translators) faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
Hebrews 12:1-2 (NAS) 1 Therefore, since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance, and the sin which so easily entangles us, and let us run with endurance the race that is set before us, fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.
2. What’s the point?
a. Jesus is the first goer and finisher of “faith”. He is not the first goer and finisher of “our faith”, at least not from the point of view that He finished a person’s faith and there is nothing now for that person to do.
b. remember, “faith” requires “action”!
c. don’t draw the conclusion from Hebrews 12:1-2 that Jesus finished “your” faith and therefore you have nothing to do with “Biblical Saving Faith”!
d. the purpose of the Gospel of John is not to simply lead you to the intellectual conviction that Jesus is the Christ (the Messiah of the OT), the Son of God (as described in John 1:18b) … and leave you standing there at the altar (using a wedding ceremony analogy)! Biblical Saving Faith also includes answering that conviction by trusting the great and eternal implications of that conviction! Are you possibly thinking that Hebrews 12:2 is stating that Jesus has already completely finished side two of Biblical Saving Faith for you?
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H. Saving Faith – Works, Good Works, Good Deeds, Works of the Law, Protestants and Catholics
1. In the ongoing effort to understand Biblical Saving Faith, it is helpful to discuss “works”, “good works” (or “good deeds”), and “works of the Law”. “Works of the Law” is usually a reference to a person’s efforts to keep the Mosaic Law (i.e. found in the first 5 books of the Hebrew Bible: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy). Some might generalize “Works of the Law” as “following the rules”.
2. Here are some GCM quotes (from “His Workmanship”, The Westminster Pulpit, Volume 1, pages 242-255):
a. “It (i.e. “works”) is a word which is applied to all kinds of effort. Work is an effort made. I care not whether it be for pleasure or profit, for the hope of gain, or for pure love of an object served, whether it be selfish or not. Work is an effort made.”
b. “This word (i.e. “works”), which is applied to the highest and the lowest, the broadest and the narrowest, the most sublime and the most simple alike, is the word of my test. It includes all the activities of life, all the effort a man makes, not on Sunday only, but on every day of the week; not here in the sanctuary, in the pulpit, or in the Sabbath School, or in the Mission Hall, only, but in the countinghouse (i.e. an accounting department), the school, the office, or any professional employment.”
c. “It (i.e. “works”) is the effort of your life, whether, I repeat, for pleasure or profit. Whether you count it high or low, mean or noble, matters nothing.”
d. “ … ‘good’ in Ephesians means that which is intrinsically good (i.e. good in an essential or natural way).”
3. Here are two key verses from Ephesians:
Ephesians 2:8-9 (KJV, with TACT additions) For by grace are ye saved through faith (i.e. Strong’s 4102; Greek noun “pistis”); and that (i.e. “salvation”) not of yourselves: it (i.e. “salvation”) is the gift of God: Not of works <2041>, lest any man should boast.
Ephesians 2:10 (KJV) For we are his workmanship, created in Christ Jesus unto good <18> works <2041>, which God hath before ordained that we should walk in them.
Ephesians 2:10 (NIV) For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do.
a. Note of course that Ephesians 2:8-9 is immediately before Ephesians 2:10 in the Book of Ephesians. The immediate context is Ephesians 2:1-10. Ephesians 2:10 is the key verse.
b. In Ephesians 2:8-9, there is a negative reference to “works”: Salvation is “not of works”, lest any man should boast. Here, “works” refers to works of any kind, including “good works”.
Ephesians 2:8-9 (KJV, with TACT additions) For by grace are ye saved through faith (i.e. Strong’s 4102; Greek noun “pistis”); and that (i.e. “salvation”) not of yourselves: it (i.e. “salvation”) is the gift of God: Not of works <2041>, lest any man should boast.
c. In Ephesians 2:10, there is a positive reference: Christians are created in Christ Jesus to do “good works” which God prepared in advance for us to do. Here, “good works” refers to “works” that are intrinsically “good”.
Ephesians 2:10 (KJV) For we are his workmanship, created in Christ Jesus unto good <18> works <2041>, which God hath before ordained that we should walk in them.
4. So, in the context of understanding Eternal Salvation (which, of course, involves Biblical Saving Faith), what is the roll of “good works”? Do good works somehow help justify the sinner and help provide right standing before God?
5. Controversy – “Good Works” and “Salvation” – Here are some simplistic explanations of one of the key theological issues that has separated the Protestants and the Roman Catholics for almost 500 years:
a. Protestant Theology (Reformed): righteousness/salvation is imputed (legally declared) to a Christian by faith alone (sola fide) … but, the faith that justifies/saves is not alone (i.e. good works are the fruit of genuine faith)
b. Roman Catholic Theology: righteousness/salvation is a process and is infused (i.e. not imputed/legally declared) to a Christian based on faith and works
6. Questions and Comments on the Controversy – “Good Works” and “Salvation”
a. What is the Protestant definition for “faith” as used in the above simplistic explanation? How does that definition compare to GCM’s Benchmark Summary Statement on Entering Into Eternal Life and Saving Faith? How does the Protestant definition for “faith” compare to “faith” as explained in the Gospel of John?
b. What is the Roman Catholic definition for “faith” as used in the above simplistic explanation? How does that definition compare to GCM’s Benchmark Summary Statement on Entering Into Eternal Life and Saving Faith? How does the Roman Catholic definition for “faith” compare to “faith” as explained in the Gospel of John?
c. If you do read about this matter (Good Works and Salvation), you can easily run into situations where “Saving Faith” is not specifically defined/explained or is limited to some inner quality that is hard to distinguish from mere intellectual conviction.
d. Wouldn’t it be helpful if the Protestants and the Roman Catholics could first agree on a detailed explanation of Biblical Saving Faith?
e. Wouldn’t it be interesting to find out that “intentional good works” done as an “action of will” have the potential to be included in side 2 of GCM’s Saving Faith (i.e. they can be part of a person’s answering of his conviction by trusting the great and eternal implications of that conviction)? And, at the same time, wouldn’t it be interesting to conclude that such “intentional good works” do not of themselves in any way justify the sinner or establish right standing before God? (See Subchapter 1.11.D, Earning Your Salvation?)
f. Maybe some good works are part of Saving Faith, rather than being “the fruit of Saving Faith” per the Protestants!
g. Maybe some good works are part of Saving Faith, rather than being “in addition to Saving Faith” per the Roman Catholics!
7. Recommendation: Don’t get bogged down at this point on the matter of “faith versus works”. Figure out what Biblical Saving Faith is first (see GCM’s explanation again in Section J below)! Work through the Gospel of John to see what it has to say! It is a perfect starting point towards understanding Christianity! After studying the Gospel of John thoroughly, you will be better able to better understand this huge controversy between the Protestants and the Roman Catholics! After that, take on Ephesians 2:10 and good works!
8. The Goodness of Good Works / Ephesians 2:10
a. on a positive note, there is very little disagreement on Ephesians 2:10! Christians are created in Christ Jesus to do works that are intrinsically good!
I. Saving Faith – “God’s Trustworthiness” versus “Our Faithfulness”
1. The adjectives “trustworthy” and “faithful” can be confusing at times. A simple explanation is that God is trustworthy (i.e. worthy of our trust), and we are expected to be faithful (full of Biblical Saving Faith). Because God is trustworthy, we can place our trust in Him.
2. When a person (or song) describes God as “faithful”, that person is generally referring to God as being reliable to do what He has said He will do. In that sense, “faithful” is not the same as being full of Biblical Saving Faith! It would be better to describe God as “trustworthy”.
3. There is a well-known Christian song “Great is Thy Faithfulness”. It would make more sense if “faithfulness” was replaced with “trustworthiness”. But, of course, that would mess up the song. So, if you sing “faithfulness”, just think “trustworthiness”!
4. Side Note – If the context is the life of Jesus of Nazareth down here on Earth, the adjective “faithful” may well be appropriate!
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J. Saving Faith – Stick With GCM’s Explanation
1. For now, whether you are a Christian or a non-Christian, I recommend adopting GCM’s Benchmark Summary Statement repeated below. For Christians, you can make adjustments as your knowledge grows and your life experience increases. Perhaps, after 30 years of adjustments, you will find yourself right back here where you started! For non-Christians, adopt this to help you understand what Christianity is all about.
2. Below is GCM’s Benchmark Summary Statement from Subchapter 1.8.
GCM’s Benchmark Summary Statement on Entering Into Eternal Life and Saving Faith
We enter into Eternal Life when we have Saving Faith. Saving Faith means:
1. side 1 – reaching the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b) and
2. side 2 – answering that conviction by trusting the great and eternal implications of that conviction
note 1: yet to come is a further explanation of the meaning of the intellectual conviction “Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b)”
note 2: by the time you get to the end of the this Bible Study Series, you will have gained knowledge of a number of “the great and eternal implications of that conviction” as well as how to start trusting them
3. Why stick with GCM’s Explanation of “Saving Faith”?
a. GCM’s explanation is specific and detailed. It is supported by the Apostle John’s extensive use of the Greek verb “pisteuo” in the Gospel of John.
b. As a reminder from Subchapter 1.7, below is a summary of the number of verses in the 27 books of the New Testament of the Bible that contain at least one use of “pisteuo” or a variant of it (i.e. Strong’s 4100). In those 86 different verses in the Gospel of John referred to above, the Greek word “pisteuo” or a variant of it (Strong’s 4100) is used over 100 times. The Gospel of John really does emphasize this key Greek verb!
Gospel of Matthew 9 verses
Gospel of Mark 14 verses
Gospel of Luke 9 verses
Romans 20 verses
Other 22 books of the NT 82 verses
Subtotal 134 verses
Gospel of John 86 verses (39% of the 220 verses in the NT)
New Testament (all 27 books) 220 verses
c. GCM’s explanation of Biblical Saving Faith starts with the foundational intellectual conviction that Jesusis the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b). It then builds on such foundation. This foundational intellectual conviction is extremely important. It is specific in John 20:31 (see below). It is implied in John 3:16 (see below). John 3:16 is more popular, but John 20:31 is clearer.
John 20:31 (KJV) But these are written, that ye might believe (i.e. “pisteuo”) that Jesus is the Christ, the Son of God; and that believing (i.e. participle from “pisteuo”) ye might have life (i.e. “zoe”) through his name.
John 3:16 (NKJV) For God so loved the world that He gave His only begotten Son, that whoever believes (i.e. Greek verb “pisteuo”) in Him should not perish but have everlasting life.
4. Reminders / Other Comments
a. “Saving Faith” begins when a person answers that conviction by trusting the great and eternal implications of that conviction. “Saving Faith” continues as a person continues to answer that conviction by trusting the great and eternal implications of that conviction.
b. GCM’s explanation anticipates a remaining lifetime here on earth of answering that conviction by trusting the great and eternal implications of that conviction. That conviction is always focused on and builds on the foundation that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b).
c. “Saving Faith” is not limited to just an inner quality. Faith involves action … the ongoing answering of conviction by trusting the great and eternal implications of that conviction. “Saving Faith” is not intellectual conviction only!
d. The potential for the “action side of Saving Faith is so huge that it should be extremely difficult to even distinguish between “Saving Faith” and “the fruit of Saving Faith”! See next Subchapter 1.10.
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K. Saving Faith – Is Saving Faith the Gift of God?
Are you perhaps wonderingly if Biblical Saving Faith is partly or entirely the gift of God? You are not alone! Theologians and others have thought about this for centuries.
1. Background – first, remember that we are working with GCM’s specific explanation of Biblical Saving Faith:
GCM’s Benchmark Summary Statement on Entering Into Eternal Life and Saving Faith
We enter into Eternal Life when we have Saving Faith. Saving Faith means:
1. side 1 – reaching the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b) and
2. side 2 – answering that conviction by trusting the great and eternal implications of that conviction
2. Questions/Comments to Ponder
a. Is “Saving Faith” the gift of God? More specifically, to what extent (i.e. from 0% to 100%) is Saving Faith the gift of God?
b. If Saving Faith is not the 100% gift of God, doesn’t that mean a person has a role in Saving Faith?
c. Using GCM’s specific explanation above, is Side 1 of Saving Faith (i.e. reaching intellectual conviction) partly or entirely the gift of God?
d. Using GCM’s specific explanation above, is Side 2 of Saving Faith (i.e. answering such intellectual conviction “by trusting”) partly or entirely the gift of God?
1) Is it possible that a person’s ongoing acts of the will are partly or entirely because of a gift of God?
2) Or, are ongoing acts of the will unaided by God?
e. If God (i) makes Saving Faith “possible” by removing all obstacles that are impossible for a person to remove and (ii) leaves other obstacles that are possible for a person to remove, is Saving Faith still the gift of God?
1) note: a person’s efforts to remove obstacles (i.e. that are possible for such person to remove) obviously pale in comparison to God’s removal of the obstacles that are otherwise impossible for a person to remove!
f. How many other things must be considered to arrive at a well-reasoned answer?
3. Observations
a. the more you consider this question, the more you can appreciate its complexity
b. very smart Christians have used their quite capable “reasoning skills” and “complex chains of logic” … and arrived at different conclusions
4. One “Takeaway” to Remember
Saving Faith as the Gift of God – One Takeaway
Whether or not Saving Faith is partly or entirely the gift of God, it is
nevertheless a distinguishing characteristic of the Christian …
Got Faith?
(end of subchapter)
(click to return to Outline of Chapter 1)
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Subchapter 1.10 Saving Faith, Part 7 of 11:
How Big Is The World of Saving?
(This is the 7th of 11 subchapters about “Biblical Saving Faith” … the subject is that important!)
GCM’s Explanation of “Saving Faith” from Subchapter 1.8.G:
GCM’s Benchmark Summary Statement on Entering Into Eternal Life and Saving Faith
We enter into Eternal Life when we have Saving Faith. Saving Faith means:
1. side 1 – reaching the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b) and
2. side 2 – answering that conviction by trusting the great and eternal implications of that conviction
note 1: yet to come is a further explanation of the meaning of the intellectual conviction “Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b)”
note 2: by the time you get to the end of the this Bible Study Series, you will have gained knowledge of a number of “the great and eternal implications of that conviction” as well as how to start trusting them
A. Saving Faith – Subset of Human Action and Subset of Faith in General
1. Human Action – “praxeology” is a term for the study of human action. Here is a definition and short explanation of “human action”:
“Human action is purposeful behavior. Or we may say: Action is will put into operation and transformed into an agency, is aiming at ends and goals, is the ego’s meaningful response to stimuli and to the conditions of its environment, is a person’s conscious adjustment to the state of the universe that determines his life.” (from “Human Action” by Ludwig Von Mises)
a. our lives are absolutely full of purposeful behavior … when you think about it, we are constantly making conscious adjustments to the state of the universe that determines our lives
2. Faith in general (“pisteuo”) requires human action in the form of “answering some conviction”.
a. the action of faith in general (“pisteuo”) is a subset of all human action!
3. Biblical Saving Faith requires human action in the form of “answering the conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b) by trusting the great and eternal implications of that conviction”.
a. the action of Biblical Saving Faith is both a subset of all human action and a subset of faith in general (“pisteuo”)!
B. Saving Faith – Glimpses Into the Life of Saving Faith
1. As previously stated, we have “Saving Faith” (and enter into eternal life) when:
(i) we have reached the intellectual conviction that Jesus is the Christ (i.e. the Messiah), the Son of God (as described in John 1:18b) and
(ii) we are answering that conviction by trusting the great and eternal implications of that conviction
2. the “action” side of saving faith is summarized above as “trusting the great and eternal implications of that conviction”
3. the “potential actions” that an individual might take that constitute “trusting the great and eternal implications” have not yet been described in a specific and detailed way because they flow from (i) understanding what is meant by Jesus being the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b) and (ii) starting to figure out what are the great and eternal implications.
4. you will find out that there are many and varied ways that a person can “trust the great and eternal implications”
5. it is safe to say at this point that many of the “trusting actions” will turn out to be the same for individuals in general
6. However, it is also important to note that individuals are unique and different. The “life of faith” can look very different based on each individual!
C. Saving Faith – Includes Participating With God in His Plans
1. Looking ahead in order to help explain the action of Saving Faith, one of the Great and Eternal Implications is that God has plans for us and goals He wants to accomplish with us.
2. The Book of Ephesians in the New Testament has basic, instructional information:
Ephesians 2:1-9 (Message paraphrase) – Introduction:
It wasn’t so long ago that you were mired in that old stagnant life of sin. You let the world, which doesn’t know the first thing about living, tell you how to live. You filled your lungs with polluted unbelief, and then exhaled disobedience. We all did it, all of us doing what we felt like doing, when we felt like doing it, all of us in the same boat. It’s a wonder God didn’t lose his temper and do away with the whole lot of us. Instead, immense in mercy and with an incredible love, he embraced us. He took our sin-dead lives and made us alive in Christ. He did all this on his own, with no help from us! Then he picked us up and set us down in highest heaven in company with Jesus, our Messiah. Now God has us where he wants us, with all the time in this world and the next to shower grace and kindness upon us in Christ Jesus. Saving is all his idea, and all his work. All we do is trust him enough to let him do it. It’s God’s gift from start to finish! We don’t play the major role. If we did, we’d probably go around bragging that we’d done the whole thing! No, we neither make nor save ourselves. God does both the making and saving.
Ephesians 2:10 – Important Statement – The Message Paraphrase and the NIV:
Ephesians 2:10 (Message) He creates each of us by Christ Jesus to join him in the work he does, the good work he has gotten ready for us to do, work we had better be doing.
Ephesians 2:10 (NIV) For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do.
3. So, we are saved … to then participate with God in doing good things … including in the here and now!
4. Here is one description of Saving Faith (source unknown): “seeing what God is doing in a particular set of circumstances and acting in accordance with it”.
5. There is work to be done! What are your gifts? Where might you fit in? How can you be utilized by God? What orders might you receive?
6. Also, if you can be convinced that Jesus is the Messiah, the Son of God, do you really think that Jesus is going to immediately promote you to the rank of a 5-star general in His army so that you can advise Him what He should be doing and how He should be going about doing it? Or, might you need some training?
Comment: Do you think the Book of Ephesians might be an important book for new Christians (i.e. after, of course, finishing with this TACT study!)? Yes, it would be!
D. Saving Faith – Comes in Very Different Sizes and Shapes: What Might Yours Look Like?
1. As already mentioned, the “life of faith” can look very different based on each individual! Below are some examples to broaden your perspective.
2. Chariots of Fire – Consider some quotes from the movie Chariots of Fire about Olympic runner Eric Liddell … (scene: The Church Needs a Muscular Christian):
Eric’s dad opens, “You’re a very lucky young man, Eric. You’re the proud possessor of many gifts and it’s your sacred duty to put them to good use.”
Eric’s brother agrees. “That’s right … The mission cannot help but gain by your success. What we need now is a muscular Christian — to make folks sit up and notice!”
Eric’s dad, “How good are you, Eric?”
Eric’s brother, “Sandy reckons he’ll run for Scotland before the month’s set and after that, the sky’s the limit.”
Eric’s dad, “Meaning what?”
Eric’s brother, “The Olympic Games, maybe.”
Eric’s dad, “Eric, you can praise the Lord by peeling a spud if you peel it to perfection. Don’t compromise. Compromise is a language of the devil. Run in God’s name and let the world stand back in wonder!”
Comment: maybe you have a gift equivalent to Eric’s running ability! Maybe you are only skilled at peeling potatoes! Nevertheless, the opportunity exists for Saving Faith!
3. Build and Battle (Matt 16:13-18 … and corresponding verses in Luke)
a. The Apostle John is writing his Gospel with the hope and expectation that you will, to use a sports analogy, pick up the ball (i.e. intellectual conviction) and run with it (i.e. a life of “saving faith”). He is recruiting you to be part of a much bigger, age-long endeavor that is summarized in Matthew:
Matt 16:13-18 (KJV) When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. (note: visualize stationary “gates of hell” in defensive mode, under attack by the Church of Jesus)
b. Here are some GCM’s comments on Matt 16:13-18 (and corresponding verses in Luke):
1) “… Christ reveals the nature of His work: (i) first, ‘I will build’ my Church and (ii) secondly, ‘The gates of Hades shall not prevail against it.’
a) Our Lord did not here state the same thing concerning the Church in two ways. He did not mean, “I will build the Church here, on this rock foundation, and when Hades comes against it, it shall not prevail.”
b) When an enemy attacks a city, it does not take its gates with it.”
2) “What Christ here meant is, My Church is, first of all, my building, and consequently impregnable; but my Church is also to be an aggressive force, which I shall lead to battle against all foes of God and humanity; and then, with the far vision of a great Conqueror, He sees the last enemy, death, the gates of Hades, the last citadel which His Church will storm, and sweeping over the intervening foes, He says: ‘The gates of Hades shall not prevail against it.’ “
c. Question: How might you participate (“saving faith”) in the Lord’s “build” and “battle” plans?
4. Dr. Gary North – Dr. North is an independent scholar. He has devoted himself on a part-time basis for more than 40 years to provide an extensive, scholarly foundation for a Biblical approach to economics.
a. He has written a 31-volume series entitled “An Economic Commentary on the Bible: Genesis to Revelation”. It totals over 8,000 pages, not counting four separate appendix volumes. He began writing the series in 1973 and completed it in 2012. He considers this to have been his homework for his life’s calling, a book on Christian economic theory. He had to do the exegetical work first.
b. Recently, he has completed Christian Economics: Student’s Edition (400 pages) and Christian Economics: Teacher’s Edition (700 pages). He is working on the Scholar’s Edition and Activist’s Edition.
c. This is pioneering work. Dr. North is providing a foundation for an eventual transition from a world that is today dominated by Keynesian Economics to one in the future that will finally figure out that everyone will be better off following God’s economic principles.
d. He has continuously worked on this project for over 40 years, undoubtedly knowing that he would not see in his lifetime an extensive adoption of Christian Economic Theory. Dr. North is future oriented. He looks down the road decades, maybe centuries!
e. Question: What unusual and/or special project might be in store for you?
5. “Whatsoever things are true … honest … just … pure … lovely … of good report …”
Philippians 4:8-9 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.
a. For now, assume that the Apostle Paul’s famous encouragement in Philippians 4:8-9 is one of the Great and Eternal Implications (i.e. a conditional promise of God!): that the God of peace will be with you if you “learn”, “think on” and “do” those things which Paul refers to and which he taught about and did himself: whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise …
b. Question: how can you “learn about, think on, and do” (“saving faith”) in this area of recommended action described by Paul the Apostle? There is almost unlimited potential here!
6. Whether You Rule an Empire or Sweep a Crossing – Here is a quote from GCM (“His Workmanship”, Ephesians 2:10, The Westminster Pulpit, Volume 1, Chapter XIX, pg 242-255):
“To sit on a throne or to sweep a crossing may alike be fine in the thinking of God. It depends upon where He puts you. If God wants you in the carpenter’s shop and you leave it to go into the House of Commons you will be a dead failure there. Or if God wants you in the front of the battle, and you are hiding in a business house, you will fail. You have to get where God wants you to be if you are to succeed.
As it has been beautifully said, if God sent two angels to this world, one to rule an empire and the other to sweep a crossing, they would never think of arguing on the way as to which was the more important work. Each is equally important, because He (i.e. God) appoints it. May we learn this lesson!
The ultimate test is not notoriety, but fidelity (i.e. faithfulness). On that basis all rewards will be made in the light of the coming Kingdom.”
E. Saving Faith – Pondering How Much of a Person’s Actions Could Become Saving Faith
1. What are the Great and Eternal Implications? Are you possibly wondering how much of your time is going to be needed to “answer that conviction by trusting the great and eternal implications of that conviction”?
2. “Saving Faith” obviously takes time and effort. What would be expected of me? How will it impact my schedule? My available time is limited. I have major responsibilities. After all, don’t we all have places to go and things to do?
3. Stretch your mind for a moment and ponder this instead: if you wanted to, were motivated to, and maybe even assisted to, how much of your total human action (which is not Saving Faith) could you turn into Saving Faith? What is the limit, if there is one? What is the potential for a person to “trust the great and eternal implications” as a percentage of his daily life?
a. it goes without saying that a person’s initial actions of Saving Faith represent a miniscule percentage of such person’s total human action
b. But, how big is this world of Saving Faith? What is a person’s potential?
c. What can a person achieve in the world of Saving Faith as a Percentage of his own human action?
d. Can everyday activities (like peeling potatoes in the Chariots of Fire example above) be turned into Saving Faith?
4. What would be the resulting benefit to such a person and/or to his family, church, community, state, and country?
5. What would be the resulting benefit if Christians everywhere aggressively and successfully pursued the expansion of the action/activity of saving faith?
6. Below are Paul the Apostle’s words in Philippians 3:13-14 pertaining to his “pursuit” towards the prize of the supernal (heavenly) calling of God in Christ Jesus:
Philippians 3:13-14 (NIV) Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining towards what is ahead, I press on towards the goal to win the prize for which God has called me heavenwards in Christ Jesus.
a. “pressing on toward the goal” is the life of ever increasing faith!
b. to GCM, the goal/the prize is “the life for which all life is but a school and preparation”!
c. Consider the following GCM quote re Philippians 3:13-14:
“If you and I would come at last to the margin (i.e. the end of this life), and find the infinite sea beyond filled with light and glory, and would know the victory of a full-sailed life, we must get back and say, “One Thing.” Oh, for this vision and virtue, and oh, for the victory! It is the man of one thing (i.e. ever increasing faith!) that becomes the man of many things, and finally becomes the man of one thing in all-inclusive glory.” (GCM quote from “But One Thing” in The Westminster Booklets)
d. Can the Gospel of John produce in you the desire for such a pursuit? Yes!!!!!!!!
(end of subchapter)
(click to return to Outline of Chapter 1)
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Subchapter 1.11 Saving Faith, Part 8 of 11:
God’s Ultimate Gift
(This is the 8th of 11 subchapters about “Biblical Saving Faith” … the subject is that important!)
A. The Situation
1. GCM takes John 20:30-31 and makes it the preamble to the entire Gospel of John. He then goes into extensivedetail about these 2 verses and about certain foundational subjects, especially “Saving Faith”.
a. Side 1 of Saving Faith is reaching the intellectual conviction that Jesus is the Christ (the Messiah of the Old Testament), the Son of God (as described in John 1:18b). This subject will be explored in detail in TACT Chapters 2 and 3.
b. Side 2 of Saving Faith is answering that intellectual conviction by trusting the great and eternal implications of that conviction. To understand more about the great and eternal implications, we need more information on the meaning of the foundational conviction that Jesus is the Christ (the Messiah of the Old Testament), the Son of God (as described in John 1:18b).
2. The Apostle John’s purpose in writing the Gospel of John is that we might find eternal life which involves Biblical Saving Faith.
3. While we are just at the beginning of the Gospel of John, it is important to understand that Biblical Saving Faith must always be understood in the context of God’s Ultimate Gift which is foreshadowed in Chapter 3 of the Gospel of John:
John 3:16 (NKJV) For God so loved the world that He gave His only begotten Son, that whoever
believes (i.e. Greek verb “pisteuo”) in Him should not perish but have everlasting life.
B. God’s Ultimate Gift – The Key to Understanding Christianity
1. The Gospel of John is all about Jesus of Nazareth. Over the course of this Bible Study, it will become clear that Jesus of Nazareth is God’s Ultimate Gift to mankind.
a. Understanding God’s Ultimate Gift is the key to understanding Christianity!
b. Without God’s Ultimate Gift, there would be no basis for “Biblical Saving Faith” leading to Eternal Life!
2. This “Ultimate Gift” has a number of aspects. You need to know (i) Who Jesus of Nazareth is and (ii) what He said, did and accomplished. He was the God’s ultimate communication to man. TACT Chapters 2 and 3 introduce you to Jesus of Nazareth (based on John 1:1-18). Those two chapters are mind boggling. The remaining chapters provide more information (based on the rest of the Gospel of John). After finishing this entire Bible Study Series, you will have a pretty good idea of (i) Who Jesus of Nazareth is and (ii) what He said, did and accomplished. However, there still will be much more to learn!
C. God’s Ultimate Gift – The Doctrine of Justification
1. One extremely important aspect of God’s Ultimate Gift needs to be identified at this early point. There was a “major cost” to God.
2. Doctrine of Justification – From the Christian perspective, we all start off being hopelessly doomed eternally. God is supremely holy. Man’s depravity (i.e. moral corruption) makes it impossible to have a relationship with God. We are separated from God by our sin (i.e. “missing the mark”). The least morally corrupt person (e.g. Mother Teresa) and the worst morally corrupt person (e.g. an Adolf Hitler) both fail miserably by comparison to God’s holiness. What you will eventually learn is that this created a tremendous problem for God. Because man is unable on his end to do anything to help with this problem, God had to take care of it on His end. This is the theological subject of “Justification”. God must justify the sinner to open the door to God. But, God cannot deny justice when He acts in mercy. We need to be pardoned, but the pardon had to be paid for. We needed to be redeemed, but the redemption price was costly.
GCM Quote: “There is only one way. He (i.e. God) must make them (i.e. mankind) righteous. He must put righteousness at their disposal by some process so that it really becomes theirs, mastering them and dealing with all that which has resulted from their sin, restoring them to His holiness, upon the basis of some power that overcomes sin. Nothing short of that can satisfy the requirement of this God Whose desire is that of the restoration of man.” (GCM’s “The Justification of the Sinner”, The Westminster Pulpit, Volume 9)
a. Christianity proclaims the “good news” … that God stepped in and provided a solution to the problem! This was God’s amazing grace in action: God’s Ultimate Gift. Now, salvation and eternal life are available … by Grace through “Biblical Saving Faith”.
b. Are you conscious of wrong or sin or failure … and the consequent lack of fellowship with God? Or, do you perhaps consider your standards and morality to be infinitely superior to those of any other person? We are just scratching at the surface of this extremely important subject. More to come later on …
3. God’s Ultimate Gift removed all the obstacles to Eternal Salvation which were otherwise impossible for a person to remove. Thus, Eternal Salvation is the gift of God.
D. God’s Ultimate Gift / What Does Saving Faith Accomplish? / Earning Your Salvation?
1. The 10,000 pound elephant in the room is God’s Ultimate Gift (i.e. not Saving Faith). Without God’s Ultimate Gift, there would be no basis for Saving Faith leading to Eternal Life!
a. So, what then is the role of Saving Faith?
2. Saving Faith is not the equivalent of “earning” your salvation or paying the penalty for sin so that you are justified (i.e. have right standing) before God. Saving Faith is not a quid pro quo of equal value in a barter transaction in return for righteousness. Saving faith is not in any way a satisfactory payment to God for sin. Saving faith is not effort which merits (earns) salvation.
3. God chose Saving Faith for man as the “means of acquiring” or “way of appropriating” the justification (or right standing) before God that allows a relationship with Him and eternal life! It is the way of appropriating the righteousness that is otherwise impossible to possess!
4. When you hear that “a person is justified by faith”, it is important to know that “saving faith” is the “means of acquiring” or “way of appropriating” justification before God. It is not a method of earning your righteousness or paying for your salvation! That’s impossible!
E. Why is Saving Faith the Condition to Eternal Life?
1. As stated earlier, from the Christian perspective, we all start off being hopelessly doomed eternally. But, Christianity proclaims the “good news” … that God stepped in and provided a solution to the problem! This was God’s amazing grace in action. Now, salvation and eternal life are available … by Grace through “Saving Faith”.
2. Some of you must be asking yourselves why would God make “Saving Faith” the condition to or means of acquiring eternal life? Why didn’t He place harder conditions? Why didn’t He place easier conditions? Why didn’t He simply place no conditions?
3. Here are three Bible verses that offer some insight for your consideration. The first verse (John 3:16) is early on in the Gospel of John and foreshadows God somehow giving up something of immense value (i.e. God’s Ultimate Gift) in order that people might have everlasting life instead of being doomed eternally. In the verse from Ephesians (Eph 3:14-19), the Apostle Paul is prays that we might somehow comprehend the love of Christ. Obviously, comprehending such love is not easy! The final verse from the book of Hebrews (Hebrews 11:6) is self-explanatory.
John 3:16 (NKJV) For God so loved the world that He gave His only begotten Son, that whoever believes (i.e. Greek verb “pisteuo”)in Him should not perish but have everlasting life.
Ephesians 3:14-19 (NIV) For this reason I kneel before the Father, from whom every family in heaven and on earth derives its name. I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being,so that Christ may dwell in your hearts through faith (i.e. Greek noun “pistis”). And I pray that you, being rooted and established in love, may have power, together with all the Lord’s holy people, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge—that you may be filled to the measure of all the fullness of God.
Hebrews 11:6 (CEV) But without faith (i.e. Greek verb “pistis”) no one can please God. We must believe (i.e. Greek verb “pisteuo”)that God is real and that he rewards everyone who searches for him.
4. For now, you might consider viewing “Saving Faith” as something that is pleasing to God (He wants your trust) as well as an “ongoing thank you for His Ultimate Gift” … more to come!
5. Also, don’t forget to keep pondering what God’s role in Saving Faith might be (see prior Subchapter 1.9, Section K – “Saving Faith – Is Saving Faith the Gift of God?”)
(end of subchapter)
(click to return to Outline of Chapter 1)
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Subchapter 1.12 Saving Faith, Part 9 of 11:
Eternal Truth and a Big
Challenge of Saving Faith
(This is the 9th of 11 subchapters about “Biblical Saving Faith” … the subject is that important!)
A. Christianity’s Claim of Eternal Truth
1. Christianity’s foundational and key claim of eternal truth is that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b)
2. Christianity’s claim of eternal truth also extends to all of the great and eternal implications of that key eternal truth (of course, such implications must be properly understood and/or correctly determined!)
B. Eternal Truth – General
1. Let’s be real. People close to us die. Are they in the heaven of Christianity or not? The truth of the matter is that you don’t know the answer with absolute certainty. It is not indisputably provable by us. It is not an observable or demonstrable fact available to us in our physical world.
2. We are dealing with questions of Eternal Truth (or “ultimate truth” or “absolute truth”). Eternal Truth is true or valid for all time. It is absolute and unchangeable.
a. Eternal Truth is true for eternity, notwithstanding the fact that it may not appear to be true in this life. It accurately describes reality, including what exists after a person dies.
b. Religions and philosophies have very different claims of eternal truth … and they conflict … they are mutually exclusive! Who’s right? Who’s wrong? What good is it to be convinced of something and structure your life around it … to ultimately find out in eternity that it is not actually true? It makes a big difference who is right!
3. Search for Truth – Isn’t philosophy the love of wisdom and a search for “truth”? Isn’t “truth”, especially “eternal truth”, what we want to find out? Isn’t it really what is most important? It exists independently of what our particular intellectual convictions might be or how we arrived at them. What are the material risks of not knowing eternal truth? Don’t they have long term/eternal consequences? Wouldn’t knowing such eternal truth, to the extent possible, provide you with important life instructions and directions?
4. 100% Certainty of Eternal Truth is not available in this lifetime on Planet Earth. From the Christian perspective, Eternal Truth is based on “revelation” from God. Unless revealed by God, it would have been largely undiscoverable. You cannot indisputably prove it on this side of eternity. Doubt to some degree goes with the territory. Science and its scientific method are of limited value when dealing with Eternal Truth.
5. Claims of “Eternal Truth” cannot be finally settled by us on this side of eternity! However, there is one Eternal Truth that few will argue with … your earthly journey is going to end in death. From the Christian perspective, consider this warning:
Matthew 16:26 (KJV): For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?
C. Saving Faith – Big Challenge
1. Future Orientation – Back in Subchapter 1.8.E, there was a discussion about trusting action (i.e. side 2 of Biblical Saving Faith) as having a future orientation. Biblical Saving Faith involves trusting action based on eternal truth even though it is not yet a generally accepted “fact” of everyday life to others! You are at risk and acting based on a Great and Eternal Implication that is not yet an observable fact. You are acting based upon something that has not happened yet.
2. Important! – God’s trustworthiness is not diminished or lessened based on what happens to us on Earth! Bad things are part of life. Things will happen that we will not understand. We are nevertheless expected to be faithful. Eternal Truth is true for eternity, notwithstanding the fact that it may not appear to be true in this life.
3. Biblical Saving Faith has a future orientation and maintains the upward look! It looks beyond whatever bad things happen in life! This can be a big challenge!
Ps 119:89 (NKJV) Forever, O LORD, thy word is settled in heaven.
Hebrews 11:13 (NIV) All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance. And they admitted that they were aliens and strangers on earth.
Big Challenge of Saving Faith
Notwithstanding the inevitable bad things that occur, nothing is ever going to happen during our lifetimes on Earth that can disprove God’s trustworthiness!
Biblical Saving Faith maintains a future orientation and an upward look!
D. Saving Faith – You May Not Like It, But It’s the Way God Set Things Up!
1. Biblical Saving Faith is a combination of (i) intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b) and (ii) trusting action based on that conviction. Christianity claims that it is eternal truth that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b).
2. Intellectual conviction (i.e. that Jesus is the Christ, the Son of God) does not require 100% certainty. The measure of our conviction can approach 100% certainty, but it cannot get all the way there. If it were possible to jump back and forth between the world we live in and an eternal heaven (or hell), would we even be discussing this subject?
3. From the Christian point of view, God set things up this way. You may not like it, but it’s just the way it is. You can be intellectually convinced. When you are, God wants us to demonstrate Biblical Saving Faith. He values Biblical Saving Faith. He wants us to “trust” Him. Your Saving Faith pleases Him. It involves you focusing on eternal things. In your life, the combination of intellectual conviction and trusting action is the substance of things hoped for, the evidence of things unseen (Hebrews 11:1). You fill in the gap between intellectual conviction and 100% certainly by your Saving Faith. When something you look forward to becomes “fact” (i.e. eternal life, heaven, etc.), you no longer need faith for it.
E. The Gospel of John To the Rescue
1. The Gospel of John deals with “ultimate truth” or “Eternal Truth”. It deals with divine reality. The Apostle John’s purpose in writing his Gospel, slightly restated, is to present eternal truth to you so that you can find eternal life, as opposed to the claims of other religions or philosophies. The Apostle John’s eternal truths are presented as the ultimate “insider knowledge” that can be acted on. You can become convinced of the Eternal Truth that Jesus is the Christ (the Messiah of the Old Testament), the Son of God (as described in John 1:18b)! You can be convinced enough to change your life and pursue Biblical Saving Faith!
2. Logic for Eternity – If you can be reasonably convinced of this Eternal Truth, it is imminently logical to align yourself with it. You align yourself with it by Biblical Saving Faith. Should you embark on a life of Saving Faith even though you have some doubt? The answer is of course yes! Our entire lifetimes are only infinitesimal moments in eternity. In the big picture, death is certain. What do you really have to lose? It’s about eternity! Plus, you should expect your doubt to lessen and your degree of certainty to increase on the journey! Your confidence will grow!
3. Saving Faith is the logical extension of the reasoning that goes into determining whether Jesus in the Christ, the Son of God (see next Subchapter).
(end of subchapter) (click to return to Outline of Chapter 1)
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Subchapter 1.13 Saving Faith, Part 10 of 11:
God Is Reasonable … Are You?
(This is the 10th of 11 subchapters about “Biblical Saving Faith” … the subject is that important!)
A. Preconceived Beliefs
1. Are you under the impression or has your prior experience suggested that you must put your brain in park and turn off the engine before entering a church? Have you encountered Christians who think that “reasoning” is not important and that you just have to accept something as true? Have you run into Christians that consider “feelings” as more important than “facts”?
2. If you are a Christian, do you think that you have no right to use your reasoning skills in matters of faith? Do you think it is necessary to believe and accept certain statements as true even though they have no basis in reason?
3. Inquires to the non-Christian:
a. do you think that Christianity cannot withstand your investigation of it using all of your reasoning capabilities?
b. do you perhaps put science or secular humanism on too high of a pedestal with respect to its capabilities or conclusions?
c. do you refuse to believe anything that cannot be emphatically demonstrated by the process of reasoning?
d. would you be surprised if you found out that there are more atheists in college philosophy departments than in college science departments?
e. when your reasoning reaches the end of its road, are there no key deductions in life that your reasoning can still accept?
4. There is a widespread concept that faith and reason are incompatible and are unrelated. This is false. Don’t let false ideas persist. The Apostle John’s initial purpose for his Gospel is for you to reach the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b). He wants you to turn on all of your reasoning capabilities, not turn them off!
B. Some Basics on “Reasoning”
1. To help understand GCM’s perspective and possibly avoid some confusion, this section is about the two main uses of the word “reason” (i.e. “Reason (use #1)” and “Reason (use #2) below).
2. “Reason (use #1)” is our built-in mental power or capability that can be engaged to help us in the determination of truth.
a. When you engage your “Reason (use #1)”, you enter into the Reasoning Process … which may also be described as “Reasoning” or the “Activity of Reason”.
b. So, “Reasoning (or the “Activity of Reason” or the “Process of Reasoning”) is an intellectual activity that allows a person to gain more detailed knowledge or to gain a basic or increased understanding of something.
3. The Result of Reasoning
a. the initial result of “Reasoning” (or the “Activity of Reason”) is of course the acquisition of more detailed knowledge and/or increased understanding of something
b. conclusions might be drawn, explanations might be provided, judgments might be made
1) note: such conclusions, explanations and judgments could be true, partially true, not true, etc.!
c. the “Reasoning Process” (or the “Activity of Reason”) is a is ongoing and widening as a person seeks to understand the whole fulness of the truth, especially in the area of trying to understand what we can about God and Eternal Things
d. knowledge gained, conclusions reached, explanations provided and judgments made … all of these can lead to or become “a reason (use 2)” as described below
4. “a reason (use #2)” or “the reason (use #2)”
a. “a reason (use #2)” or “the reason (use #2)”is different from “Reason (use #1)” as described in 2 above
b. “a reason (use #2)” is an explanation for something, or a cause of something, or a justification for something
1) “the house caught on fire because … of some reason (e.g. because of a faulty electrical connection)“
2) “I did that because … of some reason”
3) “the reason I pursue some activity is because …”
c. “a reason (use #2)” usually results from thinking things through and using logic
d. at a higher level, “a reason (use #2)” can refer to a person’s understanding of a specific truth that has been grasped through the reasoning process
1) although a person’s understanding of such specific truth can be grasped to an extent, it can still fall very short of whole fulness of such truth!
2) a person’s understanding of such specific truth can also be wrong! If you take action based on a wrong reason, the results will probably be troublesome!
5. So, reasoning or the reasoning process helps a person towards determining the fulness of truth. It results in detailed knowledge, increased understanding, conclusions, explanations, and judgments. Reasoning can also result in “reasons (use #2)”.
6. Christians are encouraged to be ready to give “a reason (use #2)” (i.e. a reasoned explanation):
1Peter 3:15 But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason(Strong’s 3046) of the hope that is in you with meekness and fear:
a. observation: the Greek root word being translated above as “reason” is transliterated into English as “logos” (Strong’s 3046). This is one of the key words of Christianity and is analyzed in TACT Chapters 2 and 3.
C. Some Basics on “Presuppositions” and the “Thesis of Christianity”
1. A “presupposition” is defined as something that is assumed to be true prior to starting a line of argument or course of action. You “pre-suppose” (i.e. assume ahead of time) that something is accurate or true but without proof or certain knowledge. Presuppositions may or may not be stated … they also may be implied or already known.
2. If a person has a faulty key presupposition that is foundational to his specific line of argument, he can more easily go astray and arrive at a faulty conclusion.
a. for example, if an atheist astrophysicist (i.e. presupposition: God does not exist) is making an argument about how to get from Earth to the planet Mars, his atheism is unlikely to lead him astray
b. however, if that same atheist astrophysicist is making an argument about what existed prior to the theoretical “Big Bang” (i.e. prior to the theoretical point in time when our observable universe began), his atheism limits his ability to address the issue!
3. TACT Chapters 2 and 3 pertain to the Thesis of Christianity (i.e. John 1:1-18) which contains the 8 Essential Declarations of Christianity.
a. The Apostle John wrote his Gospel to intellectually convince you that Jesus of Nazareth is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b). The Apostle John was writing to “prove” those 8 Essential Declarations of Christianity.
b. Christians are convinced that those 8 Essential Declarations represent Eternal Truth.
c. Those 8 Essential Declarations are the foundation out of which the “Great and Eternal Implications” logically follow. Christians exhibit Biblical Saving Faith by trusting the “Great and Eternal Implications”.
d. In logical argument with non-Christians, those 8 Essential Declarations are simply presuppositions to such non-Christians. They are only “assumed” to be true for purposes of argument.
e. Christianity’s foundational starting point for determining Eternal Truth is that Jesus of Nazareth is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b). If that is not the eternal truth, what good are all of the conclusions that can be derived from it?
D. The Importance of “Reasoning” in Christianity
1. Many people become Christians without using reasoning skills and searching for truth. They also may lack analytical skills. They become Christians because of life problems, a crisis, the fear of dying, etc. However, that does not mean that reasoning and logic are unimportant!
2. Christians argue that Christianity stands out from all other religions and philosophies in that you can use your reasoning process, no matter how complex the chains of such process may be. It claims superiority to all other religions and philosophies based on reasoning. Many Christians see reasoning and logic as the best path towards becoming a Christian!
3. Philosophy (general) is the rational investigation of truth. It uses “reasoning” as its authority. Philosophy is often divided into branches. Here are 4 branches of philosophy that are routinely mentioned:
a. Epistemology – pertains to the study of the nature and scope of knowledge
b. Metaphysics – pertains to the study of reality (what is real versus what is imagined)
c. Ethics – pertains to the study of moral value, what is right and wrong, etc.
d. Logic – pertains to the study of good or right reasoning
4. Philosophy (specific) – often a specific system or way of thinking about the world (or life, the universe, etc.) is referred to as “a philosophy”.
a. When a person with a particular philosophy is speaking or writing about eternal things, it can be very helpful to know the underlying presuppositions of his or her philosophy. How good are they? Remember, if any one of your key presuppositions is incorrect, it will not matter thereafter how good your reasoning process is. You will be unable to get to the fulness of eternal truth!
5. All religions and philosophies of the world incorporate “reasoning”. But such reasoning has nevertheless lead to major differences with respect to their conclusions as to the fulness of eternal truth! Eternal truth to one religion is often just considered to be presupposition to the other religions. How do you get to the truth? Who’s right? Christianity? Islam? Judaism? One of the Eastern Religions (Hinduism, Buddhism, Confucianism, et al)? Atheism? Agnosticism? Some other?
a. Out of all the religions and philosophies of the world, only Christianity claims as eternal truth that Jesus of Nazareth is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b). Other religions and philosophies might acknowledge the historical fact of His life and/or the importance of portions of His teaching, but they do not accept that Jesus of Nazareth is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b).
b. Is Christianity right about Jesus of Nazareth? Or, is it wrong?
c. Christianity claims that you can use your reason as a tool to apprehend the eternal truth that Jesus of Nazareth is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b).
(Note: Notwithstanding the primary claim that Jesus of Nazareth is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b), Christian theologians have subsequently through the centuries nevertheless provided conflicting reasoned explanations on many matters!)
6. Assume you are interested in astrophysics and decide to attend a series of lectures from Dr. X, one of the world’s most prominent astrophysicists. Dr. X is also a great speaker as well as a very skilled debater. After a few lectures, it is clear that Dr. X is the most knowledgeable and smartest person in the room (i.e. at least in the subject area of astrophysics).
a. almost everywhere you go, there will be a person who is the smartest in the room. A person with high intelligence, good speaking skills, good debate skills, and good logic will be able to win arguments and influence people towards that person’s stated beliefs.
b. even though Dr. X was the most knowledgeable and smartest person in the room in his specific area of expertise (astrophysics), he can still be wrong! Was he basing his lectures on any important and relevant presuppositions that were never discussed?
c. how about Dr. X’s opinions outside his area of expertise … are they any good? Although Dr. X is a super astrophysicist, that does not automatically qualify him in other areas as an expert. What are his credentials in the other area? And, again, what are his/her important underlying presuppositions in such other area?
d. remember, if any one of a person’s key presuppositions is incorrect, it will not matter thereafter how good his or her reasoning process is. He/she will have great difficulty getting to the fulness of eternal truth!
7. Many people think that Christianity makes claims of truth but does not base such claims on reason or a rational investigation of truth. This is wrong! Those people do not understand the relationship between Reason and Faith! (See Section F below)
E. “The Reason” in Christianity
1. Earlier, the point was made that the reasoning process helps a person towards determining the fulness of truth. It results in detailed knowledge, increased understanding, conclusions, explanations, judgments … and “reasons”.
2. Paul the Apostle – One of the most important persons in early Christianity was the Apostle Paul. Living in the first century, he was both a Jew and Roman citizen. A large part of the Book of Acts in the New Testament is about him. He had a miraculous conversion to Christianity. He became a great Christian apologist, pastor, teacher, evangelist, and leader. He wrote many of the books of the New Testament.
a. Paul’s life was far from easy. He had a lot of hardship and troubles. Here is a glimpse of his life found in 2Corinthians where he felt compelled to list some of his experiences in order to make a point to the troubled church at Corinth (picture yourself in Paul’s shoes/sandals for a moment!):
2Corinthians 11:21-33 (CEV)
I am ashamed to say that we are too weak to behave in such a way. If they can boast, so can I, but it is a foolish thing to do. Are they Hebrews? So am I. Are they Jews? So am I. Are they from the family of Abraham? Well, so am I. Are they servants of Christ? I am a fool to talk this way, but I serve him better than they do.
I have worked harder and have been put in jail more times.
I have been beaten with whips more and have been in danger of death more often.
Five times the Jews gave me 39 lashes with a whip.
Three times the Romans beat me with a big stick, and once my enemies stoned me.
I have been shipwrecked three times, and I even had to spend a night and a day in the sea.
During my many travels, I have been in danger from rivers, robbers, Jews, and foreigners. My life has been in danger in cities, in deserts, at sea, and with people who only pretended to be the Lord’s followers.
I have worked and struggled and spent many sleepless nights.
I have gone hungry and thirsty and often had nothing to eat.
I have been cold from not having enough clothes to keep me warm.
Besides everything else, each day I am burdened down, worrying about all the churches.
When others are weak, I am weak too. When others are tricked into sin, I get angry. If I have to boast, I will boast about how weak I am. God, the Father of our Lord Jesus, knows I am not lying. And God is to be praised for ever! The governor of Damascus at the time of King Aretas had the city gates guarded, so that he could capture me. But I escaped by being let down in a basket through a window in the city wall.
b. Notwithstanding the difficulty and challenges of his life, the Apostle Paul had this to say to the Philippians:
Philippians 3:7-9 (NIV)
But whatever was to my profit I now consider loss for the sake of Christ. What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish (KJV = dung; this is a polite translation), that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God and is by faith.
c. Paul goes on to exhort/encourage Christians on in their earthly journeys towards the “prize” of eternal life:
Philippians 3:13-14 (KJV)
Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.
3. Question to the Apostle Paul: Why? Why? Why? What is your “reason” for enduring such things and saying such things?
4. A Simple Answer to the Question to Paul: the Apostle Paul’s “reason” (i.e. his reasoned explanation) was that he was convinced that Jesus of Nazareth is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b)!
5. The Apostle John wrote his Gospel to intellectually convince you of this! Will you hear him out? Will the Apostle Paul’s and the Apostle John’s reason become your reason?
F. The Relationship Between Reason and Faith – 20 GCM Quotes
Sections A through E above were in preparation for this Section F. This Section F is meant to provide you with insight into the extraordinary relationship between Reason and Faith … or, stated differently, the extraordinary relationship between the reasoning process (or the activity of reason) and Biblical Saving Faith.
To provide this insight, 20 GCM quotes are shown below. The below quotes are worth reading dozens of times! Read slowly and ponder!
(Unless noted differently, the below quotes are from GCM’s Chapter III of his Christian Principles – The Relation of Reason and Faith … which is reproduced with TACT comments in Appendix 4).
1. “There is the closest inter-relation between reason and faith. Faith which is irrational is irreligious. Reason which is unbelieving is illogical. The relation between the two is so intimate that it is almost difficult to find a figure of speech which perfectly expresses it.”
2. “Faith which has no foundation in reason is not faith. It is rather credulity (i.e. willingness to believe or trust too readily, especially without proper or adequate evidence;) . It is innocence, or ignorance, or insanity, in any case a negation of knowledge. On the other hand, reason that does not admit or will not permit the larger deduction based upon its own activity is either obtuse, or obstinate, or obscene, in any case the limitation of the intellectual.”
3. … faith must be based on reason, and reason must fulfil itself in faith.
4. “Thus it is evident that reason is compelled at times to allow itself to admit of larger areas than it is able perfectly to demonstrate, and in that admission it becomes faith. Thus what a man believes in the true sense of the word is always founded upon reason, but it is nevertheless a deduction including some truth more spacious than unaided reason is able to demonstrate.”
5. Reason is the creator of faith. Faith is always created. It cannot be compelled. There is a sense in which it is perfectly true that a man can will to believe, but it is equally true that he can only do so when the possibility of faith has been created by the activity of reason. It has been objected (i.e. an objection has been made) that the Christian declaration … that faith is the gift of God … is a statement out of harmony with the method of science. Yet, as a matter of fact, faith is always the gift of someone, or something, the result of a process. To believe because is a commonplace formula, expressing the fact of a cause or creator antecedent to the belief. In this sense reason creates faith.
6. “The appreciation of a fact, the conviction of the fact, and the vision of the fact, even though the fact be still unseen, are due to the activity of reason. Reason proceeding along its proper line of scientific investigation comes at last to a point where it is impossible to proceed further unaided, but from which it is necessary in honesty to include, as reasonable, things which cannot be logically demonstrated (i.e. things which cannot be completely proven).”
7. “Ultimately reason in God is the intellectual cause out of which all His activity springs. In man it (i.e. reason) is the inspiration of that faith which produces action.”
8. “Reason, therefore, in the Bible, is ultimately the Wisdom of God, that absolute Truth by which He forever operates, whether in creation or redemption; and in man, it (i.e. reason) is the intellectual apprehension which produces conviction, and inspires conduct (i.e. in man, reason produces the faith that includes action).”
9. The ultimate Reason in the Universe is the Word of God, the thought of God, the intention of God, or, let me venture to say it, the reasonableness of God; and this reasonableness of God is the outcome of the absolute truth of God. Thus the ultimate reason of everything is the reasonableness of truth. When that is seen, conviction is created, and that conviction embraces those more spacious areas of the essential and eternal facts which are evidenced, but which perhaps cannot be logically demonstrated. Thus faith is a deduction (i.e. a conclusion) from reason expressed. Therefore faith is for ever created by reason, and reason, creating faith, demands its rational deduction.
10. “The infinite and underlying Wisdom which operated in creation became incarnate in Jesus, for revelation and redemption; and the Christian position is that the exercise of human reason needs to be tested by that revelation of the eternal Reason (i.e. the eternal Logos made flesh as Jesus of Nazareth). In this sense faith in man is the gift of God. The Word (i.e. the eternal Reason, the eternal Logos made flesh as Jesus of Nazareth; the speech of God, the ultimate communication from God to man) creates it. The Word spoken brings conviction (i.e. of truth), and therein is the creation of faith which for evermore knows God, whom to know is life eternal. The exercise of faith is that of obedience, and therein begins the responsibility of man in the realm of conduct.”
11. “All belief must be based upon reason. All reason must ultimately proceed to the activity of faith which apprehends an area larger than reason can discover.”
12. “Reason has to do with things seen. Faith has to do with things unseen.”
13. “Reason dealt with them (i.e. things visible or observable), and discovered that there were things with which it could not deal touching all of them. Faith spread its wings, and soared, where the fine and heroic marching of reason ended, and thus he beheld the invisible and endured.”
14. “Reason can deal with all the things that appear, but its final activity is the creation of a conviction that these came not out of themselves, but that behind the tangible is the intangible, beyond the ponderable is the imponderable, at the back of the revealed is the secret. Thus reason merges into faith, not by catastrophe, but necessarily.”
15. “I cannot demonstrate, I cannot prove the existence of God, but faith born out of reason, affirms, and I know. I pass through the processes of reason as it investigates creation until faith discovers, for (i.e. because of) reason’s illumination, the Creator.”
16. “God is a Spirit. Thus man has access to God. His (i.e. man’s) reason apprehends the Word of God as an Expression. His (i.e. man’s) faith has confidence in the essential truth, and knows the larger thing which cannot be finally demonstrated.”
17. “Reason and faith therefore are the warp and woof (i.e. the underlying structure) in the fabric of spiritual life. There are many things in the presence of which reason can offer no explanation. In such places let us ever be supremely careful not to make the judgment blind. Let it rather accept the deduction which it (i.e. reason) cannot emphatically demonstrate.”
18. “The first call of God to the soul is the call of Reason, ‘Come now, and let us reason together.’ He never asks for faith save on that basis. When man has heard that call, and has opened all the faculties of his being thereto and is convinced, He (i.e. God) demands the activity of the faith which He (i.e. God) has thus created (i.e. God reasons with us and convinces us before He expects us to answer our conviction by trusting action).”
19. “Therefore to the man who is inquiring, who finds himself confronted by mystery and difficulty, the word of the Christian faith is, Have no hesitation or fear, bring to bear on all your problems the whole fact of your mind; but never forget that in Christ the ultimate Reason has been revealed. He is God’s Speech to man, and as a man permits his reason to be tested and corrected by Christ, he will find himself led onward to the point where his reason passes into confidence, and he finds a firmer faith his own. The faith that does not come from reason is for evermore to be doubted. The reason that never finds such faith is for evermore to be feared.”
20. “… The previous story (i.e. the promised offspring and promised land in Genesis 15; Gen 15:6 (NIV): Abram believed the Lord, and he credited it to him as righteousness) makes it evident that the principle of faith is the true philosophy of life. It builds on God and is satisfied with Him. It thus becomes the source of all righteousness. Faith, therefore, is the highest activity of reason.” (from GCM’s “An Exposition of the Whole Bible”, Genesis 16 section)
G. Are You A Reasonable Person? How Much Better Can It Get?
Do you consider yourself to be a “reasonable person”? Can you think things through and logically form sound judgments? Are you fair and sensible? Do you desire the best for yourself and others? Are you seriously aware that your life’s journey here on earth is short and will end, perhaps soon? Have you pondered what follows death? Have you considered how long eternity is?
Let’s put some things into perspective.
1. Consider: the Writer of the Gospel of John
(from “TACT Pause 2 – Pondering the Final Stage of the Apostle John’s Earthly Journey”)
a. Supported by early Christian tradition, GCM strongly believed that the Apostle John was the writer of the Gospel of John. The Gospel of John was probably written many years after the Gospels of Matthew, Mark and Luke. It is probably one of the last New Testament books to have been written, perhaps the last one of all. John was likely familiar with the 3 other Gospels of Matthew, Mark and Luke.
b. The Apostle John was probably the youngest of the original 12 disciples, the inner circle of Jesus. John was also part of the inner, inner circle of Jesus (along with Peter and James). He experienced things many others did not (e.g. the Transfiguration of Jesus). He was there at the crucifixion of Jesus. Jesus asked him to take care of His mother (Mary). John was probably aware of many of the early Christian martyrs. Christian tradition holds that he was the last of the original Apostles to depart this world.
c. The Apostle John was a participant and eyewitness to the most incredible 3½ year period of all time … the ministry of Jesus … the center stage of all human history from the Christian perspective. He was perhaps the closest person to Jesus of Nazareth during those 3½ years. He must have surveyed the time he spent with Jesus over and over again the rest of his life down here on earth.
d. As an old man and looking back on his life, John undoubtedly carried an enormous burden. He had something special yet to say, something to get down in writing before he departed this world. He pulled together whatever strength was needed to write something of extreme importance … the “Four-Fold Gospel” needed its final part … the Most Profound Book in the World needed to be written.
e. John wrote to you and me (see the “ye” below) so that we might have “eternal life”:
John 20:31 (KJV) But these (i.e. signs; proofs of God) are written, that ye might believe (Greek verb “pisteuo”) that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b); and that believing (participle from “pisteuo”) … ye might have life (i.e. Greek noun “Zoe”; eternal life) through his name.
Or, stated differently: John wrote to you and me because he was concerned that
we might not find “eternal life”!
f. Can you think of a more important purpose?
Matthew 16:26 (KJV): For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?
g. Can you think of a better person to write to us?
2. Consider: the Gospel of John is a historical treasure!
a. The Life of Jesus From Birth to the Start of His Public Ministry – Wouldn’t it be extremely interesting and informative if Mary, the mother of Jesus, had co-written a biography of Jesus with one of the leading scholars of the time covering the life of Jesus from HIs birth to the start of His public ministry? Think of the data base such a scholar might have been able to develop: interviews with family members and friends, interviews with local religious leaders, perhaps some letters that were written, notes on visits to various places the family had lived, notes from archives pertaining to births and deaths, etc. Wouldn’t such a biography be a historical treasure today … if it existed?
b. Jesus’s Final 3½ Years / The Center Stage of All Human History – Even vastly more important than the biography described above would be a biography pertaining to the Center Stage of All Human History (from a Christian perspective) … Jesus’ final 3½ years. For such 3½ year period, the Gospels of Matthew, Mark, Luke and John are either the only primary source historical documents or the closest documents we have to being primary source historical documents! From the Christian perspective, you are now studying the Gospel of John … which is a truly a historical treasure today. You are going back to the beginning of Christianity! What more logical or reasonable thing is there to read?
3. Consider: the Gospel of John is written to convince!
a. The Gospel of John is written to convince. There is a very significant intellectual hurdle to be overcome. Is Jesus of Nazareth the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b)? That means the Apostle John is expecting us to use our reasoning faculties!
b. By analogy, we are jurors listening to the evidence. Does the writer come across as a honest person reporting the facts? In the end, will you be “convinced” beyond a reasonable doubt? How much beyond a reasonable doubt? Enough to move from lack of conviction at the start … to conviction through the process … and finally the jump to Biblical Saving Faith?
(continued on next page)
4. For a reasonable person’s consideration, how much better can it get?
a. the subject matter is extremely important … it pertains to your eternal life
b. You are expected to turn your brain on, not off. You are expected to use your reasoning faculties! “Blind faith” is not the goal. The Gospel of John is written to convince … to allow you to reach conviction by considering the evidence.
c. What if the story is true? What if you really can be moved from lack of conviction at the start … to conviction through the process … and finally to Biblical Saving Faith?
d. How much time will it take for you to go thru this Bible Study series on the Gospel of John? 100 hours? 200 hours? 300 hours? That’s virtually nothing! How much time have you spent just on bad movies and mindless TV shows? The potential for benefit far, far outweighs the investment of time required!
e. Are you someone with a little bit of knowledge about Christianity, but no more? Do you even know what is meant by the statement that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b) ? Can you point to the substance of your conviction, to your answering the conviction by trusting the great and eternal implications of the conviction, to your ongoing “Saving Faith”? Don’t just go thru the motions! Don’t fake it! Don’t remain in some comfortable state of ignorance!
f. And take note! The Good News of Christianity is aimed at everyone … but I think it is especially aimed at reasonable people!
(continued on next page)
H. God is Reasonable! Are You? – 5 GCM Repeat Quotes in Summary
(below are some repeat GCM quotes from Section F above … yes, it is a good idea to read them again!)
God is Reasonable! Are You?
(5 GCM Quotes – Reason and Faith)
6. “The appreciation of a fact, the conviction of the fact, and the vision of the fact, even though the fact be still unseen, are due to the activity of reason. Reason proceeding along its proper line of scientific investigation comes at last to a point where it is impossible to proceed further unaided, but from which it is necessary in honesty to include, as reasonable, things which cannot be logically demonstrated (i.e. cannot be completely proven).
7. “Ultimately reason in God is the intellectual cause out of which all His activity springs. In man it (i.e. reason) is the inspiration of that faith which produces action.”
18. “The first call of God to the soul is the call of Reason, ‘Come now, and let us reason together.’ He never asks for faith save on that basis. When man has heard that call, and has opened all the faculties of his being thereto and is convinced, God demands the activity of the faith which He has thus created (i.e. God reasons with us and convinces us before He expects us to answer our conviction by trusting action).”
(note: Are you curious? Is something tugging at you? Then answer the call!)
19. “Therefore to the man who is inquiring, who finds himself confronted by mystery and difficulty, the word of the Christian faith is, Have no hesitation or fear, bring to bear on all your problems the whole fact of your mind; but never forget that in Christ the ultimate Reason has been revealed. He is God’s Speech to man, and as a man permits his reason to be tested and corrected by Christ, he will find himself led onward to the point where his reason passes into confidence, and he finds a firmer faith his own. The faith that does not come from reason is for evermore to be doubted. The reason that never finds such faith is for evermore to be feared.”
20. “… The previous story (i.e. the promised offspring and promised land in Genesis 15; Gen 15:6 (NIV): Abram believed the Lord, and he credited it to him as righteousness) makes it evident that the principle of faith is the true philosophy of life. It builds on God and is satisfied with Him. It thus becomes the source of all righteousness. Faith, therefore, is the highest activity of reason.” (from GCM’s “An Exposition of the Whole Bible”, Genesis 16 section)
(end of subchapter) (click to return to Outline of Chapter 1)
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Subchapter 1.14 Saving Faith, Part 11 of 11:
Unique Identifier
“Ω-believe”, “Ω-believing” and “Ω-faith”
(This is the 11th of 11 subchapters about “Biblical Saving Faith” … the subject is that important!)
Question: So, what’s with the term “Ω-faith“? Answer: It’s just a “Unique Identifier”.
A. Unique Identifiers Are Helpful
1. The concept of Biblical Saving Faith found in John 20:31 (and all thru the New Testament) is so important that is useful to give it a unique identification which points to the specific meaning as explained by GCM in this Bible Study. This allows for the following:
a. clarity of meaning when discussing “Biblical Saving Faith”,
b. a separation from every other meaning for faith,
b. a separation from every other opinion of meaning of “faith”, and
c. a continual reminder of the importance of this subject.
B. Using The Greek Capital Letter “Ω” With Believe, Believing and Faith
1. So, to give Saving Faith a unique and helpful identification, I am utilizing the Greek capital letter “Ω” (“omega” … the last letter of the Greek alphabet) and incorporating it as follows:
a. to “Ω-believe” (pronounced “omega-believe”) is:
1) to reach the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b), and
2) to answer that conviction by trusting the great and eternal implications of that conviction
b. similarly, you are “Ω-believing” (pronounced “omega-believing”) and you have “Ω-faith”(pronounced “omega-faith”) when:
1) you have reached the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b), and
2) you are answering that conviction by trusting the great and eternal implications of that conviction
3. Simple Applications:
a. “Ω-believing” is equivalent to “having Ω-faith” or “keeping the Ω-faith” or “having Biblical Saving Faith”
b. John 20:31 could be paraphrased and shortened as follows:
John 20:31 (TACT) But these signs (i.e. proofs of God) are written, that you may reach the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b), and then, “by Ω-believing” (or “keeping the Ω-faith”), you may have eternal life.
4. Consider GCM’s Benchmark Explanation based on the 2nd part of John 20:31 (see end of Subchapter 1.8) using unique identifiers:
GCM’s Benchmark Summary Statement on Entering Into Eternal Life and Saving Faith
We enter into Eternal Life when we have Saving Faith. Saving Faith means:
1. side 1 – reaching the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b) and
2. side 2 – answering that conviction by trusting the great and eternal implications of that conviction
note 1: yet to come is a further explanation of the meaning of the intellectual conviction “Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b)”
note 2: by the time you get to the end of the this Bible Study Series, you will have gained knowledge of a number of “the great and eternal implications of that conviction” as well as how to start trusting them
Wake Up!
When you see “Ω-faith” or “Ω-believing” or “Ω-believe”, you are being reminded of “Biblical
Saving Faith” as opposed to everything else that is not “Biblical Saving Faith”. In that regard,
you are being especially reminded of the following:
1. GCM’s Benchmark Summary Statement shown in yellow shading above;
2. GCM’s explanation is based on the meaning of the Greek verb “pisteuo” as it is used so often in the New Testament, especially in the Gospel of John; and
3. “Biblical Saving Faith” is not simply intellectual conviction!
(end of subchapter) (click to return to Outline of Chapter 1)
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Subchapter 1.15 Salvation (“Eternal Life”) Is A Lot More
Than Just An Unlimited Extension of Your Life!
John 20:31 (KJV with TACT additions) But these (i.e. signs; proofs of God) are written, that ye might believe (i.e. Strong’s 4100; Greek verb “pisteuo”) that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b); and that believing (i.e. Strong’s 4100; participle from “pisteuo”) … ye might have life (i.e. Greek noun “Zoe”; eternal life) through his name.
A. Salvation / Eternal Life
1. Below is repeated from Subchapter 1.8 (Section A.1):
In Christianity, “salvation” is a large and involved subject. In common Christian jargon, “to have salvation” or “to be saved” is often referred to as “having eternal life”. Eternal life is obviously a most extraordinary benefit because it is “without end”. Whether or not you think you know what you might be doing for eternity, this catches your attention, especially in comparison to much less attractive endings. In simple terms, if you have “Biblical Saving Faith” or “Saving Faith”, you are “saved” (or you are “being saved”) … and, in GCM’s terms, you have “entered into eternal life”.
a. OK, eternal life is “without end” … what else?
2. The subject of “eternal life” was introduced in Subchapter 1.3. Here are some highlights:
a. “life” (zoe) in the New Testament is the direct opposite of “death” (thanatos)
b. “The Bible recognizes that death is the result of sin; so when sin is absent, or dealt with and put away, life is restored, in which there is no room for death.”
c. “Zoe therefore becomes sinless life, life completely realizing the ideal, with no thanatos, no death”
d. “Christianity has taken hold of the word (zoe) … and filled it with sublimity (i.e. exaltedness, majesty)”
e. The eternal life that John wants us to have is of immeasurable value:
Matthew 16:26 (KJV): For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?
f. The Apostle John’s ultimate purpose is that you find eternal life in the sphere of Jesus. There is no eternal life outside of the sphere of Jesus.
3. Theological Dictionary of the New Testament – the unabridged dictionary (large Kittel, pp. 965 – 1024) devotes almost 60 pages to the word group pertaining to “salvation” (transliterations are shown below):
sṓzō [to save], sōtēría [salvation], sōtḗr [savior], sōtḗrios [saving]
In the abridged version of this dictionary pertaining to word use in the New Testament in a theological sense, you will find descriptions such as following:
a. being saved is equivalent to entering the kingdom or entering/inheriting life
b salvation extends to more than the physical sphere
c. reference is to the whole person
d. saving is contrasted with losing of life (in the sense of final destiny of the soul)
e. deliverance from messianic tribulation
f. has a present reference as finding and a future reference as entering the kingdom
g. what is saved is the whole person or the pneúma (i.e. spirit)
h. perishing is the opposite of being saved
i. salvation from judgment
j. it is endowment with divine glory
k. salvation may be future but it also extends into the present
l. it is the gift of eternal glory
m. this is a “great salvation” that awaits final consummation
n. it refers to coming salvation but also embraces the state of the readers that leads to it
4. General Perspective – notwithstanding the fact that “salvation/eternal life” is impossible to fully comprehend, it is definitely perceived as better than you can possibly imagine! Eternal life is a lot more than just an unlimited extension of your years!
a. The Online Bible Greek Lexicon describes it this way: “the sum of benefits and blessings which the Christians, redeemed from all earthly ills, will enjoy after the visible return of Christ from heaven in the consummated and eternal kingdom of God”.
B. “Ne Plus Ultra” (No More Beyond) versus “Plus Ultra” (More Beyond)
One of GCM’s many missives or reflections is entitled “But One Thing” and is based on the words of Paul the Apostle in Philippians 3:13 where Paul is exhorting/encouraging Christians on in their earthly journeys towards the “prize” of eternal life:
Philippians 3:13-14 (KJV)
Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.
Philippians 3:13-14 (CEV)
My friends, I don’t feel that I have already arrived. But I forget what is behind, and I struggle for what is ahead. I run towards the goal, so that I can win the prize of being called to heaven. This is the prize that God offers because of what Christ Jesus has done.
In his missive (i.e. “But One Thing”), GCM covers a lot. Below, are just two sections from the missive. They paint a picture of eternal life:
Introductory Section from “But One Thing” by GCM: “On old Spanish coins there may be seen the two pillars of Hercules with the surrounding motto, Ne Plus Ultra (“No more beyond”). These coins were issued in the days when Spain was a great, and perhaps the greatest of the world powers. Possessing both shores of the Mediterranean, and imagining that she possessed all, she stamped her coins with these pillars, and engraved around them this motto (i.e. “Ne Plus Ultra”).
But Columbus was born, and the passion of discovery being in him, he found that which lay beyond the pillars of Hercules; and Spain, still leaving those pillars upon her coins, changed the motto that surrounded them by canceling the negative; so that on coins of later date the words Plus Ultra (“More Beyond”) are to be found.
This is a parable of what we are perpetually doing in life, looking forward to some limit, some ending, some goal, placing there the pillars of Hercules, writing round about them the line “No More Beyond.” As we approach the limit, we find light from beyond breaking upon us. We see lying on the other side of what we had thought of as a consummation and completion, vistas of things unknown and undiscovered. We are perpetually compelled to cancel some negation, and to say, as we look out through the pillars, “More Beyond.” In the days of training and preparation we are all apt, especially in the earlier part of them, to put the pillars of Hercules at the end of that process, to imagine that there is nothing beyond. We work, and toil, and labor toward the day of graduation; but we very soon discover as we approach this ending, that it is but commencement, the beginning only, and we are compelled to cancel the negation that we placed at the front of our motto when we entered upon our work in school or college. Our motto is necessarily changed from Ne Plus Ultra to Plus Ultra. And it is this “more beyond” that is of supreme importance … “
Ending Section from “But One Thing” by GCM: “If you and I would come at last to the margin (i.e. the end of this life), and find the infinite sea beyond filled with light and glory, and would know the victory of a full-sailed life, we must get back and say, “One Thing.” Oh, for this vision and virtue, and oh, for the victory! It is the man of one thing that becomes the man of many things, and finally becomes the man of one thing in all-inclusive glory.
Will you look once again through those pillars of Hercules? What see you? Plus Ultra? More beyond? Life beyond you. Strenuous life as you believe and hope. Successful life, as we desire and pray for you. But have you fixed your pillars there? Have you written just over the success, Ne Plus Ultra? Oh, I beseech you, look there again. Look further! I declare to you that through the pillars where you have now put them, there is still Plus Ultra; the supernal vocation of God in Christ Jesus, the life for which all life is but a school and a preparation. This is the school time, and we are all at the school still. But presently (i.e. “soon”) there is commencement, passing out into the eternal. Get that vision and obey it; and the nearer things toward which you look today, life, life strenuous, these nearer things will not perish, they will not be spoiled, but they will be made to contribute to the great finality, and so find their own fulfilling.”
(end of subchapter) (click to return to Outline of Chapter 1)
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Subchapter 1.16 Recap – The Apostle John’s Purposes For
His Gospel and His Methods Used in Writing
Purposes
1. Initial Purpose – John’s initial purpose in writing is for you to reach the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b). In the battle for men’s minds, this is the most spectacular conclusion that a person can come to! Upon reaching such intellectual conviction, John expects you to “connect the dots”, “do the math”, etc. What are the “eternal implications” of reaching such intellectual conviction? Yes, John is expecting you to start figuring them out!
2. Ultimate Purpose – John’s ultimate purpose is that you will find eternal life in the sphere of Jesus (by moving beyond intellectual conviction to the life of Biblical Saving Faith … Ω-faith). A corollary of this is that there is no eternal life outside of the sphere of Jesus.
3. Key Supporting Purpose – In support of his Ultimate Purpose, John makes it clear “how” to obtain eternal life. He does so by utilizing the specific Greek verb “pisteuo”. The English translation in John 20:31 is “by believing”. This is problematic. A much better translation is needed. Eternal life is available to those who, having reached the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b), will live their lives acting in accordance with such conviction. This refers to a life of Saving Faith (Ω-faith). It involves trusting the great and eternal implications of such intellectual conviction.
The Apostle John is obviously writing with the hope and expectation that you will, to use a sports analogy, pick up the ball (i.e. intellectual conviction) and run with it (i.e. a life of Ω-faith). He is recruiting you to be part of a much bigger, age-long endeavor of building and battle:
Matt 16:13-18 (KJV) When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. (note: visualize the stationary “gates of hell” in defensive mode, under attack by the Church of Jesus)
Methods Used by the Apostle John in Writing
1. Signs – The key method is the presentation of a selection of “Signs” having significance.
2. Structure – His methods also include a “4-Part Structure”. At the start (John 1:1-18), John presents his ultimate conclusions as to certain key eternal truths. From John 1:19 thru John 20:29, he tells the story of his approximate 3½ year period of involvement with Jesus of Nazareth, including his selection of “Signs” having significance. John 20:30-31 is, of course, the “Foot-Note” or John’s explanation of his book. He ends his Gospel with his Epilogue (John 21).
(end of subchapter) (click to return to Outline of Chapter 1)
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Subchapter 1.17 Simplification of Chapter 1 – TACT
Paraphrase of John 20:30-31 (GCM Influenced)
A. TACT Paraphrase in General
1. Based on the information in this Chapter, a GCM influenced “paraphrase” is provided in Section C below. English translations (some with TACT additions) are shown first for comparison to the TACT paraphrase.
2. Why do this? Simple … (i) to jog your memory and help you recall many of the things from this study and (ii) to help you to better understand the verses themselves. How many pages of study material have you just completed? How much time did you invest? This is an attempt to help you make your investment last!
3. Think of this TACT Paraphrase as a simplification of this entire Chapter!
B. Helpful Information
1. Here is John 20:30-31 (with TACT additions):
John 20:30 (KJV) And many other signs (i.e. proofs of God) truly did Jesus in the presence of his disciples, which are not written in this book:
John 20:31 (KJV) But these (i.e. signs; proofs of God) are written, that ye might believe (i.e. Strong’s 4100; Greek verb “pisteuo”) that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b); and that believing (i.e. Strong’s 4100; participle from “pisteuo”) … ye might have life (i.e. Greek noun “Zoe”; eternal life) through his name (i.e. the sphere of Jesus).
2. Below are four translations and one paraphrase (the Message) of John 20:30-31:
John 20:30
KJV And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:
NKJV – And truly Jesus did many other signs in the presence of His disciples, which are not written in this book;
NIV – Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book.
CEV – Jesus worked many other miracles for his disciples, and not all of them are written in this book.
Message – Jesus provided far more God-revealing signs than are written down in this book.
John 20:31
KJV – But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
NKJV – but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name.
NIV – But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.
CEV – But these are written so that you will put your faith in Jesus as the Messiah and the Son of God. If you have faith in him, you will have true life.
Message – These are written down so you will believe that Jesus is the Messiah, the Son of God, and in the act of believing, have real and eternal life in the way he personally revealed it.
(note: the CEV translation has nicely substituted for both “believe” and “believing”)
3. Below is the TACT simplification of GCM’s arresting compound sentence from Subchapter 1.8, Section G. This is GCM’s conclusion about what John 20:31 is really saying. GCM drops the use of “believe” and “believing” as translations of the Greek word “pisteuo” in John 20:31:
GCM’s Benchmark Summary Statement on Entering Into Eternal Life and Saving Faith
We enter into Eternal Life when we have Saving Faith. Saving Faith means:
1. side 1 – reaching the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b) and
2. side 2 – answering that conviction by trusting the great and eternal implications of that conviction
C. TACT Paraphrase of John 20:30-31 (GCM Influenced)
1. Below is the TACT paraphrase of John 20:30-31, influenced by GCM insights.
| Extremely valuable information! |
John 20:30 (TACT Paraphrase) And Jesus truly did many other signs (i.e. proofs of God) in the presence of His disciples which are not written in this book:
John 20:31 (TACT Paraphrase) But the purpose of the signs (i.e. proofs of God) that are written is that you may initially Ω-believe and that you may have eternal life by continuing to Ω-believe.
To “Ω-believe” or “Ω-believing” or “keeping the Ω-faith” means:
1. reaching the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old
Testament), the Son of God (as described in John 1:18b) and
2. answering such conviction by trusting the great and eternal implications of that
Conviction
note 1: yet to come is a further explanation of the meaning of the intellectual conviction “Jesus is the
Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b)”
note 2: by the time you get to the end of the this Bible Study Series, you will have gained knowledge of a number of “the great and eternal implications of that conviction” as well as how to start trusting them
(continued on next page)
D. Reminder: John 20:30-31 Versus John 3:16
GCM’s explanation of Biblical Saving Faith shown above in the TACT Paraphrase starts with the foundational intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b). It then builds on such foundation.
This foundational intellectual conviction is extremely important. It is specific in John 20:31 (see below). It is implied in John 3:16 (see below). John 3:16 is more popular, but John 20:31 is clearer.
John 20:31 (KJV) But these are written, that ye might believe (i.e. “pisteuo”) that Jesus is the Christ, the Son of God; and that believing (i.e. participle from “pisteuo”) ye might have life (i.e. “zoe”) through his name.
John 3:16 (NKJV) For God so loved the world that He gave His only begotten Son, that whoever believes (i.e. Greek verb “pisteuo”) in Him should not perish but have everlasting life.
(end of subchapter)
(click to return to Outline of Chapter 1)
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Subchapter 1.18 Study the Gospel of John in Harmony
With Its Declared Purpose
A. GCM’s Explanation for Starting Near the End of the Gospel of John
1. Here is the final sentence in GCM’s Chapter 1:
Return to GCM Lecture text …
Thus we have considered the writer’s account of his book (i.e. his explanation in John 20:30-31), and so are prepared to study it in harmony (i.e. with like-mindedness) with its declared purpose.
End of GCM Lecture text for GCM Chapter 1
2. As stated in the above GCM Lecture Text, GCM starts at John 20:30-31 in order to prepare you to study the Gospel of John “in harmony with its declared purpose”.
3. Here is a GCM quote from early on in GCM Chapter 1:
“Everyone will agree that when a writer interprets his own book, we must give attention to his interpretation if we are to hope to understand his book.”
B. Re-Write of GCM’s Final Sentence of GCM Chapter 1
Here is an expanded, TACT re-write of GCM final sentence of GCM Chapter 1:
So, after considering the Method(s) employed by John and the Purpose(s) of his Gospel, as well as being introduced to various subjects:
Koine Greek, Translations, Transliterations, Strong’s Numbers, YHWH,
Powers, Wonders, Signs – Philosophy of the Supernatural,
Eternal Life (“Zoe”), Through His Name,
Two Sides of the Faith,
Intellectual Conviction of Messiahship and Son of God
Believe, Believing, Pisteuo,
Volitional Surrendering, Yielding, Acting in Accordance With,
Answering Conviction by Trusting The Great and Eternal Implications,
God’s Ultimate Gift, Role of Saving Faith, Way to Eternal Life, Eternal Truth,
The Relationship Between Reason and Faith,
Ω-believe, Ω-believing, and Ω-faith, et al,
you are now prepared to study the Gospel of John
in harmony with its declared purpose!
(end of subchapter) (click to return to Outline of Chapter 1)
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Subchapter 1.19 Special Homework Assignment
The Greek Words “Pisteuo” and “Zoe”
in the Gospel of John
A. The Purpose of this Subchapter
1. This Subchapter is a Special Homework Assignment on two very important Greek words: “pisteuo” and “zoe”. “Pisteuo” is especially important in the Gospel of John. “Pisteuo” or a variant of it (i.e. Strong’s 4100) is found in 86 verses and is used over 100 times in the Gospel of John. Those 86 verses represent 39% of the verses in the New Testament with at least one use of “pisteuo” or a variant of it (see Subchapter 1.7).
2. Chapter 1 focused a lot on John 20:30-31 … two verses found near the end of the Gospel of John. GCM refers to these 2 verses as “the Foot-Note” or “The Writer’s Account of His Book”. GCM’s use of the word “Account” refers to (i) the “purpose” of the Writer in writing the Book of John and (ii) the “method” used by the Writer. John’s declared purpose in those two verses is that you might find “eternal life” by “believing”. This is one of the most important concepts in the Bible … “saving faith”. The English translations “believe” and “believing” are from a Greek word (and related word group) that can be transliterated into English as “pisteuo”. However, “believe” and “believing” are not very good translations of “pisteuo” in today’s world. To understand the meaning of “pisteuo”, GCM described the “two sides of faith”. It is not merely intellectual conviction. You also need to have the facts, grasp them intellectually, and then yield to them. You answer your intellectual conviction by trusting everything that is suggested by that … trusting the great and eternal implicates that are there. This is a subject for huge future development.
3. This Subchapter is especially intended to help “inculcate” you with an understanding of the importance of this Greek word “pisteuo” as it is used with the intellectual conviction that Jesus is the Christ (the Messiah of the Old Testament), the Son of God (as described in John 1:18b). Even if you do not take the recommended “actions” in this homework assignment, read thru the information provided!
4. Learning and retention are aided by constant repetition … certain things need to be “dinned into your head” (i.e. instilled, inculcated, driven, drummed, hammered, drilled, ingrained, etc.). Do you get the picture? This Subchapter is meant to help you establish a beachhead of understanding for certain key aspects in Christianity and to reinforce what you learned in Chapter 1. The recommended actions will take you an hour or two … they will be worth it! What good is it if you can’t retain a good portion of what you just covered? The more you can retain, the better. What’s at stake? … “Zoe” … eternal life.
6. Do you remember the 1984 movie “The Karate Kid”? Do you remember the scene when the old master Miyagi explains to the young apprentice Daniel that he must wax all of the old cars using the “wax on, wax off” technique? Don’t whine! It is time for some exercises that will help din into your mind the meaning and importance of the Greek words “pisteuo” and “zoe”.
7. You spent the time on Chapter 1. What did you come away? How long will it last? How can it be reinforced? Follow the actions recommended below to ensure that you come away with something for the time you invested!
8. Special Note to the Skeptic or “Unbeliever” – Even if you do not take the actions recommended below, it will still be helpful for you to read through the information provided. Perhaps, when you finish the Bible Study Series, you will return to this homework assignment.
9. Here is some very brief information from the Theological Dictionary of the New Testament pertaining to “The pístis Group in the New Testament”:
pisteúō verb denotes reliance, trust, and belief
apistéō verb to be unfaithful, not to believe, to refuse to believe
pistóō verb to be made believing (certain)
pístis noun faith, faithfulness, trust
apistía noun unfaithfulness, unbelief
pistós adjective faithful, trusting, reliable
ápistos adjective faithless, unbelieving
oligópistos adjective of little faith
B. Review of John 20:30-31
1. Consider John 20:30-31 … the KJV translation … with added information:
John 20:30 (KJV) And many other signs (i.e. proofs of God) truly did Jesus in the presence of his disciples, which are not written in this book:
John 20:31 (KJV) But these (i.e. signs; proofs of God) are written, that ye might believe (i.e. Greek verb “pisteuo”) that Jesus is the Christ, the Son of God; and that believing (i.e. participle from “pisteuo”) … ye might have life (i.e. Greek noun “Zoe”; eternal life) through his name.
2. Consider the TACT Paraphrase (GCM Influenced) from Subchapter 1.17:
John 20:30 (TACT Paraphrase) And Jesus truly did many other signs (i.e. proofs of God) in the presence of His disciples which are not written in this book:
John 20:31 (TACT Paraphrase) But the purpose of the signs (i.e. proofs of God) that are written is that you may initially Ω-believe and that you may have eternal life by continuing to Ω-believe.
To “Ω-believe” or “Ω-believing” or “keeping the Ω-faith” means:
1. reaching the intellectual conviction that Jesus is the Christ (i.e. the Messiah of the Old
Testament), the Son of God (as described in John 1:18b) and
2. answering such conviction by trusting the great and eternal implications of that
Conviction
C. Homework / Actions to Take
Now, mark up your Bible (whatever version you have) as recommended below. I have found that people keep their Bibles for a very long time. The “marks” you make will help you for years.
When writing in your Bible, consider using a mechanical pencil (0.5 mm, HB) because you will probably need to write very small and you might have to erase and redo.
(PS – I’m sure you are smart enough to know not to damage an irreplaceable family heirloom Bible!)
1. Action #1 – Somewhere on or just before the first page of the Book of John in your Bible, write “see John 20:30-31 – why John wrote this book”. You could also do this with a “post-it-pad” note. You are reminding yourself at the start of the book (i.e. John 1:1) that it is helpful to read John 20:30-31 before starting at John 1:1.
2. Action #2 – Go to John 20:30-31
a. Carefully circle “believe” and “believing”. Draw a line to the following comment which you can write in the margin somewhere: “caution: “believe” and “believing” are from Greek ‘pisteuo’; need the 2 sides of faith (intellectual conviction and trusting action)”
b. Print out Section B above containing the John 20:30-31 in both the KJV and the TACT Paraphrase. Using scissors, trim it down to a smaller size. Place it in your Bible at John 20:30-31 (sort of like a permanent bookmark). For fun, put the current date on it. You might get a kick out of it many years later.
3. Action #3 – Somewhere on or just before the first page of the Book of John in your Bible, write “believe” = poor translation of “pisteuo”. Then, highlight “believe” in light blue (or orange?). You could also use a post-it-pad note.
4. Action #4 – Below are 86 verses in just the Gospel of John that include 109 occurrences of the Greek word “pisteuo” <4100> or a variant of it. They are almost all translated using the English word “believe”. Remember, this translation is not good enough! In your Bible, go to each of the 86 verses below and highlight in light blue (or orange?) all the occurrences of “believe” or its other forms. Also, additionally watch for and highlight words or phrases that immediately precede or follow the word “believe” if they identify what is believed in (e.g. “in him, in Christ, in me, on his name, on him, in the name of, on me, etc. … usually in “bold” below).
(note: at least you didn’t have to do your own research using Strong’s numbers, to find all of the occurrences!)
1. Joh 1:7 The same came for a witness, to bear witness of the Light, that all men through him might believe <4100>.
2. Joh 1:12 But as many as received him, to them gave he power to become the sons of God, even to them that believe <4100>on his name:
3. Joh 1:50 Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou <4100>? thou shalt see greater things than these.
4. Joh 2:11 This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed <4100> on him.
5. Joh 2:22 When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed <4100> the scripture, and the word which Jesus had said.
6. Joh 2:23 Now when he was in Jerusalem at the passover, in the feast day, many believed <4100> in his name, when they saw the miracles which he did.
7. Joh 2:24 But Jesus did not commit <4100> himself unto them, because he knew all men,
8. Joh 3:12 If I have told you earthly things, and ye believe <4100> not, how shall ye believe <4100>, if I tell you of heavenly things?
9. Joh 3:15 That whosoever believeth <4100> in him should not perish, but have eternal life.
10. Joh 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth <4100> in him should not perish, but have everlasting life.
11. Joh 3:18 He that believeth <4100> on him is not condemned: but he that believeth <4100> not is condemned already, because he hath not believed <4100> in the name of the only begotten Son of God.
12. Joh 3:36 He that believeth <4100> on the Son hath everlasting life: and he that believeth <4100> not the Son shall not see life; but the wrath of God abideth on him.
13. Joh 4:21 Jesus saith unto her, Woman, believe <4100> me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father.
14. Joh 4:39 And many of the Samaritans of that city believed <4100> on him for the saying of the woman, which testified, He told me all that ever I did.
15. Joh 4:4 And many more believed <4100> because of his own word;
16. Joh 4:42 And said unto the woman, Now we believe <4100>, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.
17. Joh 4:48 Then said Jesus unto him, Except ye see signs and wonders, ye will not believe <4100>.
18. Joh 4:50 Jesus saith unto him, Go thy way; thy son liveth. And the man believed <4100> the word that Jesus had spoken unto him, and he went his way.
19. Joh 4:53 So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed<4100>, and his whole house.
20. Joh 5:24 Verily, verily, I say unto you, He that heareth my word, and believeth <4100> on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.
21. Joh 5:38 And ye have not his word abiding in you: for whom he hath sent, him ye believe <4100> not.
22. Joh 5:44 How can ye believe <4100>, which receive honour one of another, and seek not the honour that cometh from God only?
23. Joh 5:46 For had ye believed <4100> Moses, ye would have believed <4100> me: for he wrote of me.
24. Joh 5:47 But if ye believe <4100> not his writings, how shall ye believe <4100> my words?
25. Joh 6:29 Jesus answered and said unto them, This is the work of God, that ye believe <4100> on him whom he hath sent.
26. Joh 6:30 They said therefore unto him, What sign shewest thou then, that we may see, and believe <4100> thee? what dost thou work?
27. Joh 6:35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth <4100> on me shall never thirst.
28. Joh 6:36 But I said unto you, That ye also have seen me, and believe <4100> not.
29. Joh 6:40 And this is the will of him that sent me, that every one which seeth the Son, and believeth <4100> on him, may have everlasting life: and I will raise him up at the last day.
30. Joh 6:47 Verily, verily, I say unto you, He that believeth <4100> on me hath everlasting life.
31. Joh 6:64 But there are some of you that believe <4100> not. For Jesus knew from the beginning who they were that believed<4100> not, and who should betray him.
32. Joh 6:69 And we believe <4100> and are sure that thou art that Christ, the Son of the living God.
33. Joh 7:5 For neither did his brethren believe <4100> in him.
34. Joh 7:31 And many of the people believed <4100> on him, and said, When Christ cometh, will he do more miracles than these which this man hath done?
35. Joh 7:38 He that believeth <4100> on me, as the scripture hath said, out of his belly shall flow rivers of living water.
36. Joh 7:39 (But this spake he of the Spirit, which they that believe <4100> on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)
37. Joh 7:48 Have any of the rulers or of the Pharisees believed <4100> on him?
38. Joh 8:24 I said therefore unto you, that ye shall die in your sins: for if ye believe <4100> not that I am he, ye shall die in your sins.
39. Joh 8:30 As he spake these words, many believed <4100> on him.
40. Joh 8:31 Then said Jesus to those Jews which believed <4100> on him, If ye continue in my word, then are ye my disciples indeed;
41. Joh 8:45 And because I tell you the truth, ye believe <4100> me not.
42. Joh 8:46 Which of you convinceth me of sin? And if I say the truth, why do ye not believe <4100> me?
43. Joh 9:18 But the Jews did not believe <4100> concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight.
44. Joh 9:35 Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost <4100> thou believe <4100> on the Son of God?
45. Joh 9:36 He answered and said, Who is he, Lord, that I might believe <4100> on him?
46. Joh 9:38 And he said, Lord, I believe <4100>. And he worshipped him.
47. Joh 10:25 Jesus answered them, I told you, and ye believed <4100> not: the works that I do in my Father’s name, they bear witness of me.
48. Joh 10:26 But ye believe <4100> not, because ye are not of my sheep, as I said unto you.
49. Joh 10:37 If I do not the works of my Father, believe <4100> me not.
50. Joh 10:38 But if I do, though ye believe <4100> not me, believe <4100> the works: that ye may know, and believe <4100>, that the Father is in me, and I in him.
51. Joh 10:42 And many believed <4100> on him there.
52. Joh 11:15 And I am glad for your sakes that I was not there, to the intent ye may believe <4100>; nevertheless let us go unto him.
53. Joh 11:25 Jesus said unto her, I am the resurrection, and the life: he that believeth <4100> in me, though he were dead, yet shall he live:
54. Joh 11:26 And whosoever liveth and believeth <4100> in me shall never die. Believest <4100> thou this?
55. Joh 11:27 She saith unto him, Yea, Lord: I believe <4100> that thou art the Christ, the Son of God, which should come into the world.
56. Joh 11:40 Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe <4100>, thou shouldest see the glory of God?
57. Joh 11:42 And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe<4100> that thou hast sent me.
58. Joh 11:45 Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed <4100> on him.
59. Joh 11:48 If we let him thus alone, all men will believe <4100> on him: and the Romans shall come and take away both our place and nation.
60. Joh 12:11 Because that by reason of him many of the Jews went away, and believed <4100> on Jesus.
61. Joh 12:36 While ye have light, believe <4100> in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.
62. Joh 12:37 But though he had done so many miracles before them, yet they believed <4100> not on him:
63. Joh 12:38 That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed <4100> our report? and to whom hath the arm of the Lord been revealed?
64. Joh 12:39 Therefore they could not believe <4100>, because that Esaias said again,
65. Joh 12:42 Nevertheless among the chief rulers also many believed <4100> on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:
66. Joh 12:44 Jesus cried and said, He that believeth <4100> on me, believeth <4100> not on me, but on him that sent me.
67. Joh 12:46 I am come a light into the world, that whosoever believeth <4100> on me should not abide in darkness.
68. Joh 12:47 And if any man hear my words, and believe <4100> not, I judge him not: for I came not to judge the world, but to save the world.
69. Joh 13:19 Now I tell you before it come, that, when it is come to pass, ye may believe <4100> that I am he.
70. Joh 14:1 Let not your heart be troubled: ye believe <4100> in God, believe <4100> also in me.
71. Joh 14:10 Believest <4100> thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.
72. Joh 14:11 Believe <4100> me that I am in the Father, and the Father in me: or else believe <4100> me for the very works’ sake.
73. Joh 14:12 Verily, verily, I say unto you, He that believeth <4100> on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.
74. Joh 14:29 And now I have told you before it come to pass, that, when it is come to pass, ye might believe <4100>.
75. Joh 16:9 Of sin, because they believe <4100> not on me;
76. Joh 16:27 For the Father himself loveth you, because ye have loved me, and have believed <4100> that I came out from God.
77. Joh 16:30 Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe<4100> that thou camest forth from God.
78. Joh 16:31 Jesus answered them, Do ye now believe <4100>?
79. Joh 17:8 For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed <4100> that thou didst send me.
80. Joh 17:20 Neither pray I for these alone, but for them also which shall believe <4100> on me through their word;
81. Joh 17:21 That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe <4100> that thou hast sent me.
82. Joh 19:35 And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe <4100>.
83. Joh 20:8 Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed <4100>.
84. Joh 20:25 The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe <4100>.
85. Joh 20:29 Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed <4100>: blessed are they that have not seen, and yet have believed <4100>.
86. Joh 20:31 But these are written, that ye might believe <4100> that Jesus is the Christ, the Son of God; and that believing <4100>ye might have life through his name.
(continued on next page)
5. Action #5 – “Zoe”
a. John’s declared purpose in the Gospel of John is for you might find “eternal life”.
b. The Greek word “zoe” (Strong’s <2222>, translated “life”) occurs in 32 verses in the Gospel of John. The Greek word “aionios” (Strong’s <166>, translated either “eternal” or “everlasting”) is used 17 times in the Gospel of John and, every time, it accompanies “zoe”). Each time “eternal” or “everlasting” is used, it is describing “life”.
c. Below are the 32 verses in the Gospel of John that contain the Greek word “zoe” (translated “life”). As mentioned above, the Greek word “aionios” (translated “eternal” or everlasting”) appears 17 times in those verses.
a. Action – Go to each of the 32 verses and highlight all the occurrences of life, eternal, and everlasting (use a light color other than blue; perhaps yellow).
b. Action – then, having already highlighted every occurrence of “life”, go back thru, underline “life”, and carefully write “zoe” nearby (this is very easy). Draw a line from an occurrence of “life” to your written “zoe” nearby. This is to keep reminding you that “life” is a translation of the Greek word “zoe” (of course, “zoe” is a transliteration into English of the actual Greek word!).
1. Joh 1:4 In him was life <2222> ; and the life <2222> was the light of men.
2. Joh 3:15 That whosoever believeth in him should not perish, but have everlasting <166> life <2222>.
3. Joh 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting <166> life <2222>.
4. Joh 3:36 He that believeth on the Son hath everlasting <166> life <2222>: and he that believeth not the Son shall not see life <2222>; but the wrath of God abideth on him.
5. Joh 4:14 But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting <166> life <2222>.
6. Joh 4:36 And he that reapeth receiveth wages, and gathereth fruit unto life <2222> everlasting <166>: that both he that soweth and he that reapeth may rejoice together.
7. Joh 5:24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting <166> life <2222>, and shall not come into condemnation; but is passed from death unto life <2222>.
8. Joh 5:26 For as the Father hath life <2222> in himself; so hath he given to the Son to have life <2222> in himself;
9. Joh 5:29 And shall come forth; they that have done good, unto the resurrection of life <2222>; and they that have done evil, unto the resurrection of damnation.
10. Joh 5:39 Search the scriptures; for in them ye think ye have everlasting <166> life <2222>: and they are they which testify of me.
11. Joh 5:40 And ye will not come to me, that ye might have life <2222>.
12. Joh 6:27 Labour not for the meat which perisheth, but for that meat which endureth unto everlasting <166> life <2222>, which the Son of man shall give unto you: for him hath God the Father sealed.
13. Joh 6:33 For the bread of God is he which cometh down from heaven, and giveth life <2222> unto the world.
14. Joh 6:35 And Jesus said unto them, I am the bread of life <2222>: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.
15. Joh 6:40 And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting <166> life <2222>: and I will raise him up at the last day.
16. Joh 6:47 Verily, verily, I say unto you, He that believeth on me hath everlasting <166> life <2222>.
17. Joh 6:48 I am that bread of life <2222>.
18. Joh 6:51 I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life <2222> of the world.
19. Joh 6:53 Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life <2222> in you.
20. Joh 6:54 Whoso eateth my flesh, and drinketh my blood, hath everlasting <166> life <2222>; and I will raise him up at the last day.
21. Joh 6:63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life <2222>.
22. Joh 6:68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of everlasting <166> life <2222>.
23. Joh 8:12 Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life <2222>.
24. Joh 10:10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life <2222>, and that they might have it more abundantly.
25. Joh 10:28 And I give unto them everlasting <166> life <2222>; and they shall never perish, neither shall any man pluck them out of my hand.
26. Joh 11:25 Jesus said unto her, I am the resurrection, and the life <2222>: he that believeth in me, though he were dead, yet shall he live:
27. Joh 12:25 He that loveth his life <5590> shall lose it; and he that hateth his life <5590> in this world shall keep it unto life <2222>everlasting <166>.
28. Joh 12:50 And I know that his commandment is life <2222> everlasting <166>: whatsoever I speak therefore, even as the Father said unto me, so I speak.
29. Joh 14:6 Jesus saith unto him, I am the way, the truth, and the life <2222>: no man cometh unto the Father, but by me.
30. Joh 17:2 As thou hast given him power over all flesh, that he should give everlasting <166> life <2222> to as many as thou hast given him.
31. Joh 17:3 And this is life <2222> everlasting <166>, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
32. Joh 20:31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life <2222> through his name.
Well, if you took all of the above actions, did the exercise work?
Are you impressed with the importance to “pisteuo” and “zoe” in the Gospel of John?
Are you now more able to hold your own, like the Karate Kid Daniel with the old master Miyagi?
(end of subchapter)
(click to return to Outline of Chapter 1)
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Subchapter 1.20 Reminders and Repeats
The English words “believe” and “believing” are translations of forms of the Greek verb “pisteuo”. This Greek verb form (“pisteuo”) has a corresponding noun
form (“pistis”) which is translated “faith”. Unlike the Greek, English does not have a verb form corresponding to the noun “faith”. In John 20:31 (and throughout the New Testament), English translations use “believe” for “pisteuo”. Today, the English words “believe” and “believing” do not adequately communicate the meaning of the Greek verb “pistueo”. The Gospel of John emphasizes the Greek verb “pisteuo”. It does not mean intellectual conviction only! It is not a one-time event. It involves ongoing action!
How many times in Chapter 1 was the reference made to … “Jesus is the Christ (i.e. the Messiah of the Old Testament), the Son of God (as described in John 1:18b)”? The answer is: a lot! It is the matter under consideration! What does it mean? Is it eternal truth?
“Reason can deal with all the things that appear, but its final activity is the creation of a conviction that these came not out of themselves, but that behind the tangible is the intangible, beyond the ponderable is the imponderable, at the back of the revealed is the secret. Thus reason merges into faith, not by catastrophe, but necessarily.” (GCM)
Saving Faith as the Gift of God – One Takeaway
Whether or not Saving Faith is partly or entirely the gift of God, it is
nevertheless a distinguishing characteristic of the Christian …
Got Faith? (i.e. “Ω-faith”)
(end of subchapter) (click to return to Outline of Chapter 1)
End of Chapter 1
(click to return to beginning of Chapter 1)
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