FOUNDATIONS: Appendix H The Seven Types of Faith in Scripture (optional reading)

Appendix H

The Seven Types of Faith in Scripture

The complexity of faith

The topic of faith is obviously a very important one in Christian theology. In the NT alone, the words “faith” and “believe” occur almost 500 times. However, the concept of faith is somewhat more complicated than is often assumed. This appendix is excerpted from a book that covers this topic in more detail. ^[1]

Christian theologian C. S. Evans remarks, “There is probably no word in the English language that is more complex and is used in more different senses than the word ‘faith’.” ^[2] This is also true in the Bible. NT scholar Anthony Thiselton writes: “It would be a mistake to define faith [in the Bible], apart from a given context in which this term functions.” ^[3]

The concept of “faith” seems to be one that is often misunderstood today, even in the Church, which is, “the household of faith” (Gal 6:10 KJV). John Stott is right when he says, “One wonders if there is any Christian quality more misunderstood than faith.” ^[4] However, this is nothing new. Over four hundred years ago John Calvin (1509-1564), while addressing a particular false teaching in his day, wrote:

But the whole error of these men lies in that, although the meanings of “faith” are diverse they do not observe the diversity of the thing signified therein, but dispute as if the meaning of the word were everywhere the same [in the Scriptures]. . . . We must understand that the meaning of the word “faith” is ambiguous. ^[5]

Accordingly, Calvin wrote fifty pages in his Institutes specifically aimed at distinguishing between different uses of faith in the Scriptures.

A general definition of faith: Beliefs based on indirect knowledge

It may be helpful first to grasp a general definition of faith. At its most basic level, faith is belief, conviction, and/or trust. This is demonstrated in even the biblical definition of faith found in Hebrews 11:1 which reads: “Faith is the confidence that what we hope for will actually happen; it gives us assurance about things we cannot see.” Therefore, faith is not just a Christian thing, but every human has a certain amount of faith or conviction about virtually everything in their life. So in general, faith is the same as belief or trust.

What sets faith apart from other beliefs is the way in which we obtain it. For example, some beliefs (like touching a hot stove) come to us directly. But most others are obtained indirectly through information provided by someone else.

The absence of direct knowledge in faith is expressed in such biblical statements as “we live by believing and not by seeing” (2 Cor 5:7) and “Faith . . . gives us assurance about things we cannot see” (Heb 11:1). This is why all belief in God is faith because “No one has ever seen God” (John 1:18). Therefore, faith is a trusting acceptance based on indirect knowledge. It is a belief based on evidence just like any other, but the evidence does not come from our physical senses or personal experience, but rather, through the written, or otherwise communicated word of another person. C. S. Lewis wrote:

All of our historical beliefs, most of our geographical beliefs, many of our beliefs about matters that concern us in daily life, are accepted on the authority of other human beings, whether we are Christians, Atheists, Scientists, or Men-in-the-Street. ^[6]

Faith in general then is a trust in something based on the testimony of others or indirect knowledge. And it is a regular part of all humans’ lives.

A general definition of biblical faith

“Biblical faith” is a commitment to a divine revelation based on divine evidence. We note here the two fundamental ingredients in “biblical faith”: revelation and evidence.

“Biblical faith” is first of all based on a divine revelation. This is what distinguishes it from the everyday faith described above. The object of “biblical faith” is a divine revelation from God. On the other hand, “practical faith” merely depends on our best human knowledge. In other words, our belief that there is a Great Wall in China is not a “biblical faith” because God did not tell us so, but rather, through human knowledge we gained information by which we base such a belief on. But our faith in anything in Scripture is “biblical faith.”

Not only does “biblical faith” depend on a divine revelation, but on a truthful understanding of that revelation. Otherwise it is an erroneous faith in something that God never intended for us to have faith in. For example, many people have a faith in false doctrines, based on misinterpretations of Scripture. This is not “biblical faith”, nor does it please God. “Biblical faith” is a commitment to a correct understanding of a divine revelation.

Secondly, “biblical faith” (like all real faith) is based on evidence. The strength of our faith in anything or anyone will depend on the evidence for our faith. This argues against the popular view that faith and reason or proof are opposed to one another. In fact, the Bible demonstrates that all God-pleasing faith is based on evidence and reason.

God has never, and never will, expect anyone to believe anything without adequate evidence. The first divine revelation in Scripture is: “In the beginning God created the heavens and the earth” (Gen 1:1). Has God provided abundant proof for the logical, reasoning powers of our mind to believe this? Of course. This is how He created us. He did not create us to truly believe or trust anything or anyone without evidence.

Therefore, God Himself will always provide the needed evidence for whatever He wants us to have faith in. God-pleasing faith is not a foolish “leap of faith” based on a feeling, but rather is grounded on facts. Accordingly, our faith will never be stronger than the facts we believe support it. Therefore, “biblical faith” is a commitment of reason to a correct understanding of a divine revelation, based on divine evidence.”

The different uses and types of faith in Scripture

The table at the end of this chapter provides an overview of the seven different types of faith in Scripture. We will demonstrate that Ephesians alone uses “faith” in three different ways. In general, the seven types of faith in Scripture can be divided into two categories: 1) Faiths that are the responsibility, gift, and work of God, and 2) Faiths that are the ability, responsibility, and work of humans.

Doctrinal faith

Often, the Scriptures use the phrase “the faith” to generally refer to the set of Christian beliefs and doctrines which we are to believe and be united around. “Doctrinal faith” is what other “biblical faiths” are based on, because they are based on a divine revelation.

Paul refers to “doctrinal faith” in Ephesians when he writes: “There is one Lord, one faith, one baptism, and one God and Father” (Eph 4:5-6). Most commentators agree that the Apostle is using “faith” here to, “refer to the substance of one’s faith, their common body of belief.” ^[7] The Apostle would seem to repeat this use in Ephesians 4:13 when he says that gifted men in the church are to build up the people of God, “until we all reach unity in the faith and in the knowledge of the Son of God.”

This use of “the faith” in Scripture may refer more generally to the Gospel or Christianity. It is referred elsewhere as, “the truths of the faith” (1 Tim 4:6 NIV) or “the faith that God has entrusted once for all time to his holy people” (Jude 1:3).

Saving faith

“Saving faith” is the faith that saves. Paul wrote in Ephesians: “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God— not by works, so that no one can boast” (Eph 2:8-9 NIV). It is used in Romans 3:22 where Paul wrote, “We are made right with God by placing our faith in Jesus Christ.” “Saving faith” saves.

Because salvation is by God’s grace instead of any virtuous act or work of humans, “saving faith” is a kind of faith that is the responsibility, gift, and work of God. The respected Bible teacher John MacArthur comments on Ephesians 2:8-9:

Our response in salvation is faith, but even that is not of ourselves [but is] the gift of God. [Saving] Faith is nothing that we do in our own power or by our own resources. Otherwise salvation would be in part by our own works, and we would have some ground to boast in ourselves. Paul intends to emphasize that even faith is not from us apart from God’s giving it. ^[8]

Another reason “saving faith” must be the responsibility, gift, and work of God is that humans are not capable of it. The Bible says, “Satan, who is the god of this world, has blinded the minds of those who don’t believe. They are unable to see the glorious light of the Good News” (2 Cor 4:4). And this demonic blinding is not something that humans can overcome themselves. They must be born again by the Spirit of God. “The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit” (1 Cor 2:14 NIV). This includes the Gospel. This is why Jesus said twice: “I told you that no one can come to me unless the Father has enabled them” (John 6:65 NIV; cf. 6:44).

While “saving faith” is not a human work, good works after receiving this faith are proof that “saving faith” has been given to a person. The necessary beliefs of “saving faith” are discussed in Christian Essentials study #1: FORGIVENESS, with a chapter on how we can know for certain we have “saving faith.”

False faith

“False faith” is fake “saving faith.” It is illustrated in Simon the Magician who, “believed and was baptized” when he heard the good news about forgiveness forever through Jesus Christ (Acts 8:12-13). But the Apostle Peter exposed his “false faith” by pointing out Simon’s thirst for power and popularity, dependence on money, and his bondage to bitterness and sin (cf. Acts 8:20-23). If someone claims to be a Christian but later abandons “the faith,” then they never possessed “saving faith,” but only “false faith.” We devoted a chapter to the topic of “false faith” in Christian Essentials study #1: FORGIVENESS, chapter 1.6.

Miracle faith

“Miracle faith” is given by God to command or receive a miracle. Regarding miraculous spiritual gifts Paul wrote:

Now to each one the manifestation of the Spirit is given for the common good. To one there is given through the Spirit . . . faith by the same Spirit, to another gifts of healing by that one Spirit, to another miraculous powers.” (1 Cor 12:7-10)

In this list, the Apostle mentions the gift of miracle “faith” that accompanied the “gifts of healing” and “miraculous powers.” NT scholar Gordon Fee explains:

[W]hat is in mind here is the special gift of super natural faith that can “move mountains,” mentioned again in [1 Cor] 13:2. It probably refers to a supernatural conviction that God will reveal his power in a special [miraculous] way in a specific instance.

Although it is listed separately, as given “to another,” there is a sense in which this and the following two items [gifts of healing and miraculous powers] belong together-and indeed, they would at times seem not quite possible to differentiate. Faith that “moved a mountain” could also rightly be called the working of a miracle. ^[9]

“Miracle faith” is the supernatural certainty that a miracle will occur. It is provided when God grants a miraculous revelation that He is going to do a miracle. This is why the biblical “gifts of healing” and “miraculous powers” enabled a person to command a miracle, not merely ask for one.

Jesus illustrated and described “miracle faith” when He commanded a fig tree: “May you never bear fruit again!” Matthew goes on to tell us:

And immediately the fig tree withered up. The disciples were amazed when they saw this and asked, “How did the fig tree wither so quickly?” Then Jesus told them, “I tell you the truth, if you have faith and don’t doubt, you can do things like this and much more. You can even say to this mountain, ‘May you be lifted up and thrown into the sea,’ and it will happen. You can pray for anything, and if you have faith, you will receive it.” (Matt 21:19-22)

Jesus illustrates and describes several attributes of “miracle faith” here. First, it never fails. Jesus said with this kind of faith, “You can even say to this mountain, ‘May you be lifted up and thrown into the sea,’ and it will happen” (v. 21). Some think Jesus was not speaking literally. But on the contrary, when God gives someone “miracle faith” Jesus said in the next verse, “You can pray for anything, and if you have [miracle] faith, you will receive it” (Matt 21:22).

It was “miracle faith” that enabled Jesus and the Apostles to command miracles and healings without fail. This is how the biblical “gifts of healing” and “miraculous powers” (1 Cor 12:10) worked. As demonstrated by Jesus and the Apostles, when someone had these gifts, they never attempted a miracle and failed. This is because the gift of “miracle faith” (1 Cor 12:10) enables the “gifts of healing” and “miraculous powers.”

Elsewhere Jesus said of “miracle faith” “Truly I tell you, if you have faith as small as a mustard seed, you can say to this mountain, ‘Move from here to there,’ and it will move. Nothing will be impossible for you.” (Matt 17:20). This is why Paul refers to the gift of “miracle faith” elsewhere as “a faith that can move mountains” (1 Cor 13:2). The same kind of faith is described in James when we read: “The prayer offered in [“miracle”] faith will make the sick person well; the Lord will raise them up” (5:15). It is a miraculous faith that enables a person to command or get things in prayer that never fail.

It is important to notice that “miracle faith,” like “saving faith” is the gift and work of God. It is not something humans are able to produce themselves or responsible to do so. Jesus says it is a faith without “doubt” that enables you to “even say to this mountain . . . ‘be lifted up and thrown into the sea,’ and it will happen.” No human could honestly command a mountain to move without any doubt it is going to happen, without God miraculously revealing to them that it will happen. “Miracle faith” is just as miraculous as the miracles it commands or receives.

Many Christians believe they can produce this kind of faith to command and receive miracles. They cannot. Many Christians believe that all faith referred to in Scripture is an ability, responsibility, and work of humans, including “saving faith.” But the biblical description of “miracle faith” clearly shows that some types of faith in Scripture are the responsibility, gift, and work of God. Therefore, Christians need not feel guilty that they do not have this kind of faith. Nor should “healing ministries” blame people for a lack of “miracle faith” when they are not healed. Especially because most of the healings in Scripture occurred because the healer possessed “miracle faith,” not the healed.

“Miracle faith” needs to be distinguished from the “fantasy faith” taught and promoted in the “Faith Movement.” This is a teaching in primarily “Charismatic” or “Pentecostal” churches. It claims we can simply decide what miracle we want God to do, choose to believe in it enough, and God will do it. Their motto is “name it and claim it.” The idea is that humans have the power to create like God because we have the power in ourselves to have the “miracle faith” of Scripture. This is not true. God sovereignly decides when and to whom to give such faith to because He wants them to perform or receive a miracle. Humans do not decide such things.

“Miracle faith” and the question of whether or not such miracle-working powers exist in the Church today, is discussed further in Christian Essentials study #3: FAITH, in an appendix entitled, “The Scripture and Sign Gifts.”

Empowering Faith

“Empowering faith” is the Christian’s trust in the doctrines, commands, and promises of Scripture. In Ephesians we have seen a reference to “doctrinal faith” (4:5-6) and “saving faith” (2:8-9). In Ephesians 6:16, Paul referred to “empowering faith” when he wrote: “Hold up the shield of faith to stop the fiery arrows of the devil” (Eph 6:16). Such “faith” would be to trust in the doctrines, commands, and promises of God to defeat the lies “of the devil.” In Ephesians 6:16 Paul is not talking about “saving faith” as he was in Ephesians 2:8-9, but an “empowering faith” to enable us to live the Christian life.

Likewise, Paul wrote the Thessalonians: “We sent Timothy, who is our brother and co-worker in God’s service in spreading the gospel of Christ, to strengthen and encourage you in your [empowering] faith, so that no one would be unsettled by these trials” (1 Thess 3:2-3). Timothy was to “encourage” these Christians in their faith in the doctrines, commands, and promises of God “so that no one would be unsettled by these trials.”

In 2 Thessalonians he wrote: “Dear brothers and sisters, we can’t help but thank God for you, because your [empowering] faith is flourishing and your love for one another is growing” (1:3). There was a connection between the “growing” love and Christian maturity of the Thessalonians, and their “flourishing” “empowering faith” in God’s promises, commands, and doctrines.

There are several reasons then to distinguish between “saving faith” and “empowering faith.” First, we believe that “once saved always saved” reflects Scripture and the Gospel of grace. Therefore, “saving faith” cannot be lost. The Holy Spirit that eternally seals us for salvation (Eph 1:13-14), is the same Spirit that gave us “saving faith” in regeneration (Tit 3:5-6).

However, a regenerated Christian with “saving faith” can renounce their “empowering faith” and choose not to obey or trust God at any given time. The “father of faith” Abraham, did this very thing. While he possessed a “saving faith” in God and enjoyed an irrevocable covenant relationship with Him, twice Abraham abandoned a practical trust in God, fearing men instead, and put His wife in danger (cf. Gen 12:10-20; 20:1-2). “Saving faith” is not something you can lose, and therefore lose your salvation. But “empowering faith” is absent every time a Christian sins.

Another reason to distinguish “saving faith” and “empowering faith” is to protect the Gospel of grace from being perverted into salvation by good works. Some people believe that “saving faith” is the ability and work of humans because they do not distinguish it from how “empowering faith” is used in Scripture. “Empowering faith” is a faith that regenerated Christians have the ability to exercise, is a “good” meritorious work, and will be rewarded by God. What if we viewed “saving faith” in the same way? Then we would make “saving faith” a good work like “empowering faith.”

If it is not God who is giving us “saving faith,” then we are ultimately saved because of a good work we can do. And if we accept this, then we pervert the doctrine of salvation by God’s grace and works alone. Which is why “saving faith,” like “miracle faith,” is described in Scripture as a gift of God, not a human work (cf. Eph 2:8-9; Phil 1:29; Rom. 4:16; John 6:44; Acts 3:16; 16:14; 18:27; 1 Pet 1:21; Heb 12:2). Along these lines, Martin Luther wrote:

God has surely promised His grace to the humbled . . . But a man cannot be thoroughly humbled till he realizes that his salvation is utterly beyond his own powers, counsel, will and is the work of Another—God alone. As long as he is persuaded that he can make even the smallest contribution to his salvation, he remains self-confident and does not utterly despair of himself, and so is not humbled before God . . .

So these truths are published for sake of the [unsaved] elect, that they may be humbled and brought down to nothing, and so saved. The rest of men resist this humiliation; indeed, they condemn the teaching of self-despair; they want a little something left that they can do for themselves. ^[10]

“They want a little something left that they can do for themselves.” That unfortunately describes how many Christians view the salvation process. They believe they and others are ultimately saved because of something they did, or a faith they had the ability to have. But if we are going to agree with Scripture that salvation is only by God’s good grace instead of our good works, then we must maintain the distinction between how “saving faith” and “empowering faith” are used in Scripture. Again, your salvation is by faith instead of your good works (Eph 2:8-9). The reason that “saving faith” is contrasted in Scripture with your good works is because “saving faith” is a work and gift of God.

“Saving faith” starts your Christian life and enables you to believe in the Gospel. It is the responsibility, gift, and work of God. “Empowering faith” gives you the power to live your Christian life, and enables you to believe the doctrines, commands, and promises of God. It is the responsibility, ability, choice, and work of the Christian and is based on our experience.

This is why Christians will be eternally rewarded for their “empowering faith.” But “saving faith” is never spoken of as a reward for something we do. God gets all the credit for “saving faith” because it is completely His work and a gift to us. “Saving faith” is automatic for any supernaturally regenerated person and therefore, not something we can take the credit for. However, salvation only gives us the potential of choosing to exercise “empowering faith” in God, and therefore it is a meritorious human work. Hebrews 11 speaks of those who, “were all commended for their faith” (Heb 11:39; cf. v. 2). Accordingly, the author is speaking of “empowering faith,” not “saving faith,” throughout the passage.

Another way of distinguishing “saving faith” from “empowering faith” is to suggest that the former concerns our salvation, and the latter our sanctification. As our salvation is the foundation from which our sanctification grows, so is our “saving faith” the foundation from which our “empowering faith” grows. Unlike “saving faith,” “empowering faith” can be weak or strong, which is why Scripture speaks of it being strengthened and growing (see verses above).

As noted above under “miracle faith” it would be a great mistake to confuse how “empowering faith” and “miracle faith” are used in Scripture. “Miracle faith” is purely the responsibility, gift, and work of God. Therefore, the common view that it is like “empowering faith” and something humans are able and responsible to do, has caused a great deal of damage to Christians and their understanding of faith.

“Empowering faith” is the primary topic of most of the Christian Essentials studies, including chapter 2.6 of the FOUNDATIONS study.

Gift faith

“Gift faith” is given to us so that we may faithfully and effectively exercise the spiritual gifts we have been given. The Apostle Paul wrote:

For through the grace [gift of apostleship] given to me I say to everyone among you [with faith, and divine authority] not to think more highly of himself than he ought to think; but to think so as to have sound judgment, as God has allotted to each a measure of faith [and corresponding spiritual gift]. . . Since we have gifts that differ according to the grace [and corresponding faith] given to us, each of us is to exercise them accordingly: if prophecy, according to the proportion of his faith. (Rom 12:3, 6 NASB)

Several things can be said about this passage. First, like “saving faith” and “miracle faith,” the Apostle wrote of another kind of faith that is given to us by God rather than worked or chosen by ourselves. He said “God has allotted to each a measure of [this] faith” (v. 3). Therefore, it is another kind of faith that we cannot take credit for.

Secondly, we should notice that Paul is using “grace” and “faith” somewhat interchangeably as gifts from God, just as he has throughout Romans. ^[11] Both grace and a corresponding faith are needed for spiritual gifts to operate, and God gives them both.

Thirdly, the faith that Paul speaks of here is specifically attached to the use of our spiritual gifts. This becomes particularly clear in v. 6 where Paul says that if someone has the spiritual gift of “prophesy,” they should use it according to the proportion of his faith.” A faith given to them to use the gift of prophecy. Therefore, because a certain faith is needed and provided with spiritual gifts, we see another unique application of the biblical concept of faith that we refer to as “gift faith.” While “empowering faith” enables us to trust the doctrines, promises, and commands of God, “gift faith” empowers us to use the spiritual gifts we have been given.

This is precisely what Paul is alluding to when he introduces this passage by saying, “For through the grace [gift of apostleship] given to me I say to everyone among you [with faith, and divine authority] not to think more highly of himself than he ought to think” (v. 3). It not only required the gift [“grace”] of apostleship to command “everyone” in the Roman church with God-like authority, but it required a certain kind of faith that accompanied Paul’s gift, enabling him to recognize and exercise his gift.

Along with the grace that God gives to exercise such gifts, God also grants the necessary faith for the operation of these gifts. For example, it is doubtful that a person who had been given the gift of Apostle, Prophet, Leader, or Teacher is going to use it very confidently or consistently if they do not have much faith that they possess the gift.

Along these lines, NT scholar F. F. Bruce commented on this passage of Scripture: “Faith here denotes the spiritual power given to each Christian for the discharge of his or her special responsibility.” ^[12] Likewise, John MacArthur shares regarding Romans 12:3: “Paul is not here referring to saving faith, which believers already have exercised. He is speaking of . . . the kind and quantity of faith required to exercise our own particular gift.” ^[13] Therefore, “gift faith” is given to us so that we may faithfully and effectively exercise the spiritual gifts we have been given.

The topic of “gift faith” and spiritual gifts is discussed in Christian Essentials study #3: FAITH under “Your Dad’s Personality.”

Decision-making faith

“Decision-making faith” is pursuing human plans to obey God’s commands. The Apostle Paul wrote: “May he give you the power to accomplish all the good things your faith prompts you to do” (2 Thess 1:11). Paul is not talking about an “empowering faith” that is confined to the promises, doctrines, and commands of Scripture. We also need a certain faith “to accomplish all the good things” we might do for God that are not specifically in Scripture.

Often, obeying God’s commands in our specific circumstances requires many steps of faith for which we have no specific divine revelation for. We are therefore left with considering different options and making a decision based on human reason rather than divine revelation. Like all “biblical faith,” we have a written revelation of the general parameters for all the decisions we make, but the specifics are not revealed.

For example, consider Christ’s command of the Great Commission to “make disciples of all nations” (Matt 28:19). Beyond this basic instruction, we have no more specific divine revelation about where, when, how, and with whom are we to plant churches and make disciples. A missionary knows that we are to “go and make disciples of all nations” but which nation is he or she to go to and will they succeed in producing converts and disciples? God usually does not say.

Likewise, we are to pursue God’s command to “make disciples” of our children and fellow church members. But how? God does not tell us with very much detail. It will look different in every family and church as they pursue human plans to accomplish God’s commands for discipleship. And will all of these plans and efforts succeed? God does not tell us that either.

Accordingly, in many areas of fulfilling God’s general commands, we need to do research, get counsel, make a decision, commit resources, and exercise “decision-making faith” to pursue human plans to fulfill God’s commands, without a divine revelation of specifically how to do so.

Church-planting, evangelism, and disciple-making endeavors for God are perhaps the best examples of the objects of “decision-making faith.” But other specific steps we take to obey God in other areas of our life demand “decision-making faith” as well. God commands a man to provide for his family (cf. 1 Tim 5:8). But God does not tell him how. And a man will have to exercise some “decision-making faith” in his life as he pursues human plans to obey God’s commands to provide for his family.

“Decision-making faith” tries things without having any revelation or assurances from God that it will succeed. We do not know if our attempts will “work,” bear fruit, or accomplish what we hope for, but we make the decision, commit the resources, take the risks, and try to “accomplish all the good things [our] faith prompts [us] to do” (2 Thess 1:11).

It is important to distinguish “decision-making faith” from “empowering faith.” The latter is based on the certain promises of God revealed in Scripture. These things will never fail. But imagine if you thought your human plans to pursue God’s commands were a divine revelation, or carried the same certainty as Scripture. You would be very disappointed in God and disillusioned in your Christian faith. God promises to fulfill everything in Scripture. He does not promise to make all your plans succeed, even good and moral ones. This is why Paul was praying for the Thessalonians, “May he give you the power to accomplish all the good things your faith prompts you to do” (2 Thess 1:11).

The objects of “empowering faith” (biblical commands, doctrines, and promises) never fail. The objects of “decision-making faith” (our plans to pursue God’s commands) often do. And God Himself is pleased with this. It is not the fruit of your “decision-making faith” that you will be rewarded for because you are often not in control of that. You will be rewarded for your “decision-making faith” and what you tried as you pursued human plans to fulfill God’s commands. This is because every decision we make is to somehow fulfill the biblical command: “So whether you eat or drink, or whatever you do, do it all for the glory of God” (1 Cor 10:31). And your simple desire to glorify God in all your decisions and plans pleases God regardless of the results of your decisions, plans, and work.

It is important to recognize the important place “decision-making faith” plays in our lives. Even the most critical decisions are made with it because we do not have specific divine revelation from God giving us an absolute certainty like we can have in “empowering faith.” Such decisions include who to marry, what church to join, what job to choose, where to live, whether a man is guilty of a crime deserving the death penalty, and what God is saying in a particular verse of Scripture. God does not normally grant specific divine revelation for any of these. We must gather as many facts as possible and make the best decision we can with our reason in “decision-making faith” with adequate certainty.

The common mistake today is to assume, like Mysticism does, that God is granting specific divine revelation for many of our decisions through “signs,” impulses, or impressions. This view implies that such decisions are a matter of “empowering” or “miracle” faith, and they demean the God-ordained place of “decision-making faith” in our lives and the use of the reasoning abilities God gave us. ^[14]

“Decision-making faith,” mysticism, and decision making in general is discussed in Christian Essentials study #3: FAITH in the chapters entitled “Your Dad’s Precepts.” ^[15]

The table on the following page summarizes the seven uses of faith in Scripture.

The Seven Types & Uses of Faith in Scripture

1. For more on biblical faith and the seven types of faith used in Scripture see Pastor Kurt’s book, Biblical Faith, online at http://trainingtimothys.org/books/book-6-biblical-believing/. This appendix is brief excerpts from this book. ↑

2. C. S. Evans, Faith Beyond Reason (Edinburgh University Press, 1998), 1. ↑

3. Anthony Thiselton, The First Epistle to the Corinthians (NIGTC) (Eerdmans, 2000), 223. ↑

4. John Stott, Your Mind Matters (InterVarsity, 1973), 33. ↑

5. John Calvin, Institutes of Christian Religion, online at http://www.ccel.org, III.ii.9, 13. ↑

6. C. S. Lewis, The Joyful Christian (Touchstone, 1977, 1996), 133. ↑

7. Peter T. O’Brien, The Letter to the Ephesians (Eerdmans, 1999), 283. ↑

8. John MacArthur, Commentary on Ephesians. ↑

9. Gordon Fee, God’s Empowering Presence (Hendrickson, 1994), 168. ↑

10. Ibid., 100-101. ↑

11. Douglas Moo refers to this as, “the intimate relation in Paul’s thought between faith and grace” throughout Romans (The Epistle to the Romans, NICNT [Eerdmans, 1996], 278). ↑

12. F. F. Bruce, The Letter of Paul to the Romans TNTC [Eerdmans, 1985, repr. 1999], 215. ↑

13. MacArthur, Commentary, loc. cit. ↑

14. For more on mysticism, decision making, and the completeness of Scripture to know God’s will see the chapters entitled “Your Dad’s Precepts” in Christian Essentials study #3: FAITH. For a more in-depth study on the issue of how God “speaks” to us and guides us see Pastor Kurt’s book, Mega Mysticism, online at

    http://trainingtimothys.org/books/book-14-the-myth-of-mega-mysticism/. ↑

15. For an in-depth study of “decision-making faith, see Pastor Kurt’s book, Visionary Faith online at http://trainingtims.wpengine.com/wp content/uploads/2012/06/Visionary-Faith.pdf. ↑