Dr. Lewis Sperry Chafer has pointed out in his Systematic Theology that "upwards of 150 passages of Scripture condition salvation upon believing only (cf. Jn. 3:16; Acts 16:31)."1 It was probably about twenty years ago when I first read this statement, and I wanted to compile these Bible verses for myself. So I set about to study the Scriptures and compile a list of Bible verses in which the noun "faith" (Greek pistis) and the verb "believe" (pisteuo) are given as the sole condition for salvation.
This study does not answer the question "What is the Gospel?"2 Nor does it answer the question "What is faith?"3 This study simply lists each occurrence of the words "faith" and "believe" (at least that I could find) when they occur or are given as the one and only condition for salvation in the New Testament. I specifically checked for a salvation context and only included these words in my list if the context had to do with salvation (specifically justification). And in the context of salvation, "faith" or "believe" had to be the only condition for salvation.
The list of Bible verses actually took a lot of time to compile. It was a long process because it's not simply a list from a concordance. Of course, I did use a concordance as a starting point, but as I said, I specifically checked the occurrence of each word for a salvation context. Additionally, the words "faith"/"believe" had to be listed as the only condition for salvation (as opposed to, for example, "believe and follow," "believe and forsake all," "believe and promise," "believe and confess," "believe and put Jesus on the throne of your life," "believe and make Jesus Lord of every area of your life," etc.). Furthermore, I also checked for other English words besides "faith" and "believe" to see if they used the same Greek words pistis and pisteuo, because these Greek words are not always translated as "faith" and "believe" in the New Testament. What's more, I also compared my list with other similar lists such as the ones by Lewis Sperry Chafer and J. B. Hixson.
So these are the occurrences of the words "faith" and "believe" specifically in a salvation context and when either the one or the other word is given as the only condition for salvation.
Justification By Faith Alone
The Bible overwhelmingly testifies to the fact that faith is the sole condition for salvation—for one to be justified before God. The noun "faith" (Greek pistis) is the one condition for salvation approximately 70 times in the New Testament. The verb "believe" (Greek pisteuo), which is but a synonym of faith, is the only condition for salvation approximately 180 times in the New Testament. Altogether, 250 times in the New Testament justification is based solely upon a person's faith or belief in Jesus Christ as Savior.
The noun "faith" (pistis) is the only condition for salvation in the following passages:4
Matthew 9:2
Mark 2:5, 10:52
Luke 5:20, 7:50, 18:42
Acts 3:16, 15:9, 26:18
Romans 1:17, 3:22, 3:25, 3:26, 3:27, 3:28, 3:30, 3:30, 3:31, 4:5, 4:9, 4:11, 4:13, 4:14, 4:16, 5:1, 5:2, 9:30, 9:32, 10:6, 10:17, 11:20
1 Corinthians 15:14, 15:17
Galatians 2:16, 2:16, 2:20, 3:2, 3:5, 3:7, 3:8, 3:9, 3:11, 3:12, 3:14, 3:22, 3:23, 3:23, 3:24, 3:25, 3:26, 5:5, 6:10
Ephesians 1:15, 2:8, 3:12, 3:17
Philippians 3:9, 3:9
Colossians 1:4, 2:12
2 Thessalonians 2:13, 3:2
2 Timothy 3:15
Hebrews 11:6, 11:7, 12:2
1 Peter 1:5
The verb "believe" (pisteuo) is the only condition for salvation in the following passages:5
Matthew 27:42
Mark 5:36, 15:32
Luke 8:12, 22:67
John 1:7, 1:12, 1:50, 2:11, 2:23, 3:15, 3:16, 3:18, 3:18, 3:36, 3:36, 4:21, 4:39, 4:41, 4:42, 4:48, 4:50, 4:53, 5:24, 5:38, 5:44, 5:46, 5:47, 5:47, 6:29, 6:30, 6:35, 6:36, 6:40, 6:47, 6:64, 6:69, 7:5, 7:31, 7:38, 7:39, 7:48, 8:24, 8:30, 8:31, 8:45, 8:46, 9:18, 9:35, 9:36, 9:38, 10:25, 10:26, 10:37, 10:38, 10:38, 10:38, 10:42, 11:15, 11:25, 11:26, 11:26, 11:27, 11:40, 11:42, 11:45, 11:48, 12:11, 12:36, 12:37, 12:38, 12:42, 12:44, 12:46, 12:47, 13:19, 14:1, 14:10, 14:11, 14:11, 14:12, 14:29, 16:9, 16:27, 16:30, 16:31, 17:8, 17:20, 17:21, 19:35, 20:8, 20:25, 20:29, 20:29, 20:31, 20:31
Acts 5:15, 8:37, 8:37, 9:42, 10:43, 11:17, 11:21, 13:12, 13:39, 13:48, 14:1, 14:23, 15:5, 15:7, 15:11, 16:31, 16:34, 17:12, 17:34, 18:8, 18:8, 18:27, 19:2, 19:4, 21:20, 21:25, 22:19
Romans 1:16, 3:3, 3:22, 4:3, 4:5, 4:11, 4:17, 4:18, 4:24, 6:8, 9:33, 10:4, 10:11, 10:14, 10:14, 10:16, 13:11
1 Corinthians 1:21, 3:5, 14:22, 14:22, 15:2, 15:11
2 Corinthians 4:4, 4:13
Galatians 2:16, 3:6, 3:22
Ephesians 1:13, 1:19
Philippians 1:29
1 Thessalonians 1:7, 2:10, 2:13, 4:14
2 Thessalonians 1:10, 2:11, 2:12
1 Timothy 1:16, 3:16, 4:3 (Greek pistos), 1 Tim. 4:10 (Greek pistos)
2 Timothy 1:12
Titus 3:8
Hebrews 4:3, 11:6
James 2:23
1 Peter 1:8, 1:21, 2:6, 2:7
1 John 4:16, 5:1, 5:5, 5:10, 5:10, 5:10, 5:13, 5:13
Jude 5
ENDNOTES:
1 Lewis Sperry Chafer, Systematic Theology, 8 Vols., Vol. 7, pp. 265-266. Elsewhere Chafer writes: "Upwards of 115 New Testament passages condition salvation on believing, and fully 35 passages condition salvation on faith, which latter word in this use of it is an exact synonym of the former. These portions of Scripture, totaling about 150 in all, include practically all that the New Testament declares on the matter of the human responsibility in salvation". (Chafer, Systematic Theology, 8 Vols., Vol. 3, p. 376.) Chafer goes on to write: "In the preceding pages it is also pointed out that the New Testament declares directly and without complication in at least 150 passages that men are saved upon the sole principle of faith; and, in this connection, it has been demonstrated that it is not a matter of believing and repenting [i.e. believing and repenting are "two sides of the same coin" so to speak], of believing and confessing Christ, of believing and being baptized, of believing and surrender to God, of believing and confessing sin, or of believing and pleading with God for salvation, but it is believing alone. Such belief is apart from works (Rom. 4:5), it is a committal of one's self to Christ (2 Tim. 1:12), and it is a definite turning [i.e. repenting]—an act of the will—to God from every other confidence (1 Thess. 1:9)." (Chafer, Systematic Theology, 8 Vols., Vol. 3, pp. 392-393, brackets added.)
2 See 1 Corinthians 15:3-5 for the definition of the Gospel.
3 See Hebrews 11:1 for the definition of faith.
4 If a Scripture reference is repeated twice in a list it means that there are two occurrences of the word "faith" in that verse.
5 If a Scripture reference is repeated two or three times in a list it means that there are two or three occurrences of the word "believe" in that verse.
3 comments:
This is really excellent. Thank you so much for all your work!!!!!
Since I mentioned Lewis Sperry Chafer in the blog post, I want to clarify what he taught in regards to the meaning of "repentance" in the New Testament. This is important because the folks associated with the Grace Evangelical Society may not always acknowledge that Chafer disagreed with their new interpretation of repentance. So it's important to clarify his actual position.
Chafer believed that repentance is simply a change of mind, not an additional condition for salvation beyond simple faith in Christ. Much like C. I. Scofield and others before him, Chafer believed that repentance is inherent in saving faith. I share the following quotes from Chafer to illustrate his consistent view on the subject, and to make it clear that he believed repentance is necessary for salvation:
“Repentance, which means ‘a change of mind,’ is never excluded from the terms of salvation; it is included as an essential part of believing. There is no Scriptural warrant for the grace-confusing practice of some who insist that repentance and believing are separate obligations to be imposed on the unsaved. It is impossible for a person to believe who does not repent. In believing, he will experience that change of mind which turns from all else unto Christ as the Object of trust. Measureless harm has been done to souls when it has been taught that a self-imposed repentance must precede faith in Christ. Such insistence ignores every vital aspect of saving grace.” (Lewis Sperry Chafer, Grace: The Glorious Theme [Grand Rapids: Zondervan Publishing House, 1950], p. 18, emphasis his. Note: Originally published in 1922.)
“The word metanoia is in every instance translated repentance. The word means a change of mind. The common practice of reading into this word the thought of sorrow or heart anguish is responsible for much confusion in the field of Soteriology. There is no reason why sorrow should not accompany repentance or lead on to repentance, but the sorrow, whatever it may be, is not repentance. In 2 Corinthians 7:10, it is said that ‘godly sorrow worketh repentance,’ that is, it leads on to repentance; but the sorrow is not to be mistaken for the change of mind which it may serve to produce. The son cited by Christ as reported in Matthew 21:28-29 who first said ‘I will not go,’ and afterward repented and went, is a true example of the precise meaning of the word. The New Testament call to repentance is not an urge to self-condemnation, but is a call to a change of mind which promotes a change in the course being pursued. This definition of this word as it is used in the New Testament is fundamental. Little or no progress can be made in a right induction of the Word of God on this theme, unless the true and accurate meaning of the word is discovered and defended throughout.” (Lewis Sperry Chafer, Systematic Theology [Grand Rapids: Kregel Publications, 1976], 8 vols., vol. 3, p. 372-373. Originally published: Dallas, TX.: Dallas Seminary Press, 1947-1948.)
“Too often, when it is asserted—as it is here—that repentance is not to be added to belief as a separate requirement for salvation, it is assumed that by so much the claim has been set up that repentance is not necessary to salvation. Therefore, it is as dogmatically stated as language can declare, that repentance is essential to salvation and that none could be saved apart from repentance, but it is included in believing and could not be separated from it.” (Ibid., vol. 3, p. 373.)
[Continued below...]
“To believe on Christ is one act, regardless of the manifold results which it secures. It is not turning from something to something; but rather turning to something from something. If this terminology seems a mere play on words, it will be discovered, by more careful investigation, that this is a vital distinction. To turn from evil may easily be a complete act in itself, since the action can be terminated at that point. To turn to Christ is a solitary act, also, and the joining of these two separate acts corresponds to the notion that two acts—repentance and faith—are required for salvation. On the other hand, turning to Christ from all other confidences is one act, and in that one act repentance, which is a change of mind, is included. The Apostle stresses this distinction in accurate terms when he says to the Thessalonians, ‘Ye turned to God from idols to serve the living and true God’ (1 Thess. 1:9). This text provides no comfort for those who contend that people must first, in real contrition, turn from idols—which might terminate at that point—and afterwards, as a second and separate act, turn to God. The text recognizes but one act—‘Ye turned to God from idols’—and that is an act of faith alone.” (Lewis Sperry Chafer, Systematic Theology [Grand Rapids: Kregel Publications, 1976], 8 vols., vol. 3, pp. 374-375. Originally published: Dallas, TX.: Dallas Seminary Press, 1947-1948.)
“The true meaning of the word shows that it is a change of mind and although there may be nothing to preclude [or prevent] that change being accompanied by grief, the sorrow itself is not repentance.” (Lewis Sperry Chafer, Systematic Theology, vol. 7, p. 265.)
“It is true that repentance can very well be required as a condition of salvation, but then only because the change of mind which it is has been involved when turning from every other confidence to the one needful trust in Christ. Such turning about, of course, cannot be achieved without a change of mind. This vital newness of mind [repentance] is a part of believing, after all, and therefore it may be and is used as a synonym for believing at times”. (Lewis Sperry Chafer, Systematic Theology, vol. 7, p. 265, italics his.)
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