Distinction Between Trust and Belief in Scripture
The distinction between trust and belief in Scripture is nuanced, with both concepts intertwined yet distinct. The biblical concept of faith encompasses not just intellectual assent but also trust and reliance on God. In Hebrews 11:1, faith is described as "the substance of things hoped for, the evidence of things not seen" [2]. This definition highlights the aspect of trust inherent in faith.
According to Charles Hodge, the primary idea of faith is trust [7]. one tradition notes that faith involves the apprehension of a thing as true and worthy of confidence, whether a fact of history or of science [3]. The Reformed tradition, as represented by Hodge and John Calvin, emphasizes that faith is not merely intellectual assent but includes trust and confidence in God's promises [4, 8].
The biblical usage of terms related to faith supports this understanding. The Greek word "pistis," often translated as "faith," can also mean "trust" or "confidence." For instance, in Philippians 1:29, the phrase "to believe on Him" implies trust in Christ for salvation, distinguishing it from merely believing He speaks the truth [10]. Similarly, Easton's Bible Dictionary notes that faith's primary idea is trust, and it involves assent to a statement considered true [1].
The distinction between trust and belief becomes apparent in the context of salvation. According to Hodge, saving faith involves trust in Christ as the source of wisdom, righteousness, sanctification, and redemption [4]. This trust is not just a mental acknowledgment but a heartfelt reliance on Christ. Calvin also highlights the role of confidence in the divine mercy in reviving faith [8].
The patristic tradition also grapples with the nuances of faith and trust. Origen's commentary on John's Gospel distinguishes between believing in Jesus' name and believing in Jesus Himself, suggesting a depth to faith that goes beyond mere intellectual assent [6].
In summary, the biblical concept of faith encompasses both belief and trust, with trust being a fundamental aspect of faith. The Reformed and patristic traditions emphasize this nuanced understanding, highlighting that faith involves not just intellectual acknowledgment but a deep-seated trust in God's promises and in Christ for salvation [3, 4, 6].
The biblical text underscores the importance of this trust, as seen in the example of Abraham, who "believed God" (Genesis 15:6), demonstrating his trust in God's promises [9]. This understanding of faith as trust is central to the Christian doctrine of justification by faith, where faith is seen as an act of trust in Christ, rather than merely a mental assent to certain truths [5].
The interplay between trust and belief in Scripture reflects the complex and multifaceted nature of faith, emphasizing the need for a deep and personal trust in God.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Faith — Faith is in general the persuasion of the mind that a certain statement is true (Phil. 1:27; 2 Thess. 2:13). Its primary idea is trust. A thing is true, and therefore worthy of trust. It admits of many degrees up to full assurance of faith, in accordance with the evidence on which it rests. Faith is the result of teaching (Rom. 10:14-17). Knowledge is an essential element in all faith, and is sometimes spoken of as an equivalent to faith (John 10:38; 1 John 2:3). Yet the two are distinguished in this respect, that faith includes in it assent, which is an act ”
- Hebrews “Hebrews 11:1 (YLT) — And faith is of things hoped for a confidence, of matters not seen a conviction,”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 13: moral disapprobation of our character and conduct; a feeling of sorrow, shame, and remorse; and a purpose to forsake sin and lead a holy life. Scarcely less complex is the state of mind expressed by the word faith as it exists in a true believer. In the second place, there is a distinction to be made between faith in general and saving faith. If we take that element of faith which is common to every act of believing; if we understand by it the apprehension of a thing as true and worthy of confidence, whether a fact of history or of scienc”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 13: He is freely offered to us in the Gospel. 93 The controversy between Romanists and Protestants on this subject turns on the view taken of the plan of salvation. If, as Protestants hold, every man in order to be saved, must receive the record which God has given of his Son; must believe that He is God manifest in the flesh, the propitiation for our sins, the prophet, priest, and king of his people, then it must be admitted that faith involves trust in Christ as to us the source of wisdom, righteousness, sanctification, and redemption. But ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 25: nor in the Scriptures; and not by faith in a specific divine promise such as that made to Abraham of a numerous posterity, or of the possession of the land of Canaan; but only by faith in one particular promise, namely, that of salvation through Christ. It is, therefore, not on account of the state of mind, of which faith is the evidence, nor of the good works which are its fruits, but only by faith as an act of trust in Christ, that we are justified. This of necessity supposes that He, and not our faith, is the ground of our justificatio”
- Schaff ANF/NPNF (Patristic) “ANF Vol 9: Gospel of Peter, Diatessaron, Origen's Commentaries — 28.THE DIFFERENCE BETWEEN BELIEVING IN THE NAME OF JESUS AND BELIEVING IN JESUS HIMSELF. (part 1): "Now, when He was in Jerusalem at the passover, during the feast, many believed in His name, beholding His signs which He did. But He, Jesus, did not trust Himself to them, because He knew all(men) and because He needed not that any should testify of man, for he Himself knew what was in man."(2) One might ask how Jesus did not Himself believe in those of whom we are told that they believed. To this we must say it was not those who b”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 10: to denote vivere or credere . . . . . To believe , then, is to live by or according to, to abide by; to guide, conduct, regulate, govern, or direct the life by; to take, accept, assume or adopt as a rule of life ; and, consequently, to think, deem, or judge right; to be firmly persuaded of, to give credit to; to trust, or think trustworthy; to have or give faith or confidence; to confide, to think or deem faithful.” The Primary Idea of Faith is Trust. From all this it appears that the primary idea of faith is trust. The primary idea of tr”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 58: but afterwards raised and revived by confidence in the divine mercy, turned unto the Lord. 307 307 2 Kings 20:2 ; Isa. 37:2 ; Jonah 3:5 ; 2 Sam. 24:10 ; 12:13, 16; Acts 2:37 ; Mt. 26:75 ; Luke 22:62 Hezekiah was frightened on receiving the message of his death, but praying with tears, and beholding the divine goodness, regained his confidence. The Ninevites were terrified at the fearful announcement of their destruction; but clothing themselves in sackcloth and ashes, they prayed, hoping that the Lord might relent and avert his ang”
- Romans (Baptist/Reformed) “John Gill on Romans 4:3: For what saith the Scripture?.... This answers to "what is that which is written" (c)? or what does the Scripture say? which is a way of speaking used by the Jews, when anything is proposed, which seems contrary to Scripture, as here justification by works does. A testimony from Scripture is here produced, proving that Abraham was justified by faith, and not by works: the place referred to is Gen 15:6; Abraham believed God; the object of his faith and trust were not his riches, nor his righteousness, but Jehovah, the Son of God, the second person in the Trinity, styl”
- Philippians (Presbyterian) “Jamieson, Fausset & Brown on Philippians 1:29: For--rather, a proof that this is an evident token from God of your salvation, "Because," &c. it is given--Greek, "it has been granted as a favor," or "gift of grace." Faith is the gift of God (Eph 2:8), not wrought in the soul by the will of man, but by the Holy Ghost (Joh 1:12-13). believe on him--"To believe Him," would merely mean to believe He speaks the truth. "To believe on Him," is to believe in, and trust through, Him to obtain eternal salvation. Suffering for Christ is not only not a mark of God's anger, but a gift of His grace.”