Sigurd Grindheim, «Faith in Jesus: The Historical Jesus and the Object of Faith», Vol. 97 (2016) 79-100
Did Jesus call his followers to believe in him? or did he merely call them to believe in God or in the contents of his teaching? This article examines the evidence found in the Synoptic Gospels and discusses its possible Christological implications in light of the Scriptures of Israel and the writings of Second Temple Judaism. If Jesus expected to be the object of his disciples’ faith, his expectation may be understood in light of his redefinition of messiahship. But he may also be seen to have placed himself in the role of God, who was the object of Israel’s faith in the Scriptures of Israel and in Second Temple Judaism.
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believes in someone else’s words (e.g., Gen 45,26; exod 4,1.5; 1 Kgs
10,7; Jer 12,6; 40,14), or trusting that a person is reliable (e.g., Judg
11,20; 1 sam 27,12). in a religious sense, the object of faith is God
(Gen 15,6; isa 43,10; Jon 3,5; Dan 6,24), an idea that is more com-
monly expressed in the context of censuring those who lack such faith
(num 14,11; 20,12; Deut 1,32; 9,23; 2 Kgs 17,14; ps 78,22). alfred
Jepsen observes: “[i]t is that of absolute trust in God and his word, the
like of which one cannot manifest toward another man, a trust on
which the existence of man somehow depends” 30. When faith is used
in this absolute sense, it entails trusting in God for salvation, especial-
ly in the face of danger or adversity (ps 78,22; Job 9,16) 31. the story
of Jehoshaphat may serve as an illustrative example. Faced with the
threat of invasion by the moabites and ammonites, Jehoshaphat calls
the people to rely on God for their safety: “Believe in the lord your
God and you will be established; believe his prophets” (2 chr 20,20).
this example also shows that faith in God goes hand-in-hand with
faith in his messengers, such as moses (exod 14,31; 19,9) and the
prophets (2 chr 20,20). however, the faith that is to be placed in the
prophets must be distinguished from the faith that is to be placed in
God. to believe in the prophets means to believe in their message, and
to believe in them is therefore ultimately to believe in God. this rela-
tionship becomes evident when God provides a demonstration that le-
gitimizes moses, so that the people can believe him (exod 19,9) 32.
“to believe” is synonymous with “to trust” (xjb), a term that also
has both a secular (e.g., Judg 9,26; prov 31,11; mic 7,5) and a reli-
gious use (e.g., 2 Kgs 18,5; ps 4,6; prov 16,20; isa 26,4; Jer 17,7).
in its religious use, trust in God stands in contrast to trust in human
beings (2 Kgs 18,20.21.24; pss 118,8.9; 146,3; isa 36,4.5.6.9; Jer 17,5;
46,25), in military strength (Deut 28,52; isa 31,1; Jer 48,7; hos 10,13),
in one’s wealth (pss 49,7; 52,9; prov 11,28; Jer 49,4), in one’s own
wits (prov 28,26), and in idols (pss 115,8; 135,18; isa 42,17). to trust
in such things is to abandon trust in God, who is the only one in whom
one can ultimately trust 33.
30
a. Jepsen, “!ma”, TDOT i, 309; similarly G. eBelinG, “Jesus and Faith”,
Word and Faith [G. eBelinG; london 1963] 209-210.
31
h. WilDBeRGeR, “!ma”, TLOT 144-145.
32
Jepsen, “!ma”, i, 303.
33
pierre Benoit makes a similar point regarding faith in the synoptic Gospels
(“Faith in the synoptic Gospels”, Jesus and the Gospel [trans. B. WeatheRheaD;
new York 1973] i, 73).