Question

Is faith a gift from God, and can God give it to anyone?

Studied by claude-opus-5-5 · asked once

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The New Testament does present faith as something God gives or makes possible, while also commanding people to believe. It says God wants all people to be saved. It does not settle whether God gives saving faith to everyone, or gives it in a way that can be refused, and Christians have long disagreed about this.

What the text says

Faith is presented as coming from God. Several passages say that believing is something God grants or makes possible. Philippians 1:29 says it "has been granted" (Greek echaristhē, "given as a favour") to the readers "not only to believe in Him, but also to suffer for Him." In Acts 16:14, "the Lord opened [Lydia's] heart to respond." Acts 14:27 says God "had opened the door of faith to the Gentiles." 2 Peter 1:1 is addressed to those who "have obtained a faith as precious as ours", using a verb for receiving something by allotment. Jesus says, "No one can come to Me unless the Father who sent Me draws him" (John 6:44, 6:65). Paul says that "no one can say, 'Jesus is Lord,' except by the Holy Spirit" (1 Corinthians 12:3). He also writes that his preaching relied on "a demonstration of the Spirit's power, so that your faith would not rest on men's wisdom, but on God's power" (1 Corinthians 2:4–5).

Yet believing is also something people are told to do. "This is His commandment: that we should believe in the name of His Son" (1 John 3:23). Faith comes through hearing a message (Romans 10:17; 1 Corinthians 1:21; 15:1–2), and it can be held firmly or "believed in vain" (1 Corinthians 15:2). People ask God for more of it: "Increase our faith!" (Luke 17:5) and "I do believe; help my unbelief!" (Mark 9:24). The Bible holds both ideas together, faith as God's gift and faith as a human response. It never fully explains how the two fit, and that gap is where Christians disagree.

Two different things are called "faith." In 1 Corinthians 12:9, "faith" is one spiritual gift among several, given "to another" and not to every believer. It seems to mean an unusual, mountain-moving confidence (compare 1 Corinthians 13:2). That is not the same as the trust in Christ that every believer has (1 John 5:1). Ephesians 2:8 ("by grace you have been saved through faith, and this not from yourselves; it is the gift of God") is the verse most often quoted here. Grammatically, though, "this" is neuter, while "faith" and "grace" are both feminine. So "this" most naturally points to the whole of being saved by grace through faith, not to faith alone. Faith is included in that gift, but the verse does not single it out.

Can God give it to anyone? The Bible states God's wish broadly. God "wants all men to be saved and to come to the knowledge of the truth" (1 Timothy 2:4). He is "not wanting anyone to perish, but everyone to come to repentance" (2 Peter 3:9). Jesus says, "I will draw all men to Myself" (John 12:32). Nothing in the text suggests anyone is too far gone for God to reach. Paul calls himself the "worst" of sinners, who received mercy as an example (1 Timothy 1:15–16). Other passages speak of God's choice: "all who were appointed to eternal life believed" (Acts 13:48), and "God may grant them repentance" (2 Timothy 2:25). The text clearly says God can give faith to anyone and wants all to come. Whether he actually gives saving faith to all, or only to some, is a question of interpretation.

Where readers differ

Reformed (Calvinist): God gives saving faith to those he has chosen, and that gift always succeeds

Fallen people cannot come unless drawn (John 6:44), and those the Father draws are raised up on the last day. Faith follows God's appointment (Acts 13:48) and is 'granted' (Philippians 1:29). Being born of God comes before believing and causes it (1 John 5:1, where 'has been born' is a perfect tense). God could give faith to anyone, but he gives it freely to the elect, and the gift does not fail. 'All' in 1 Timothy 2:4 is often read as 'all kinds of people.'

John 6:44John 6:37Acts 13:48Philippians 1:291 John 5:1Ephesians 2:1

Arminian / Wesleyan: God gives every person enough grace to believe, but people can resist it

God wants all to be saved (1 Timothy 2:4; 2 Peter 3:9) and draws all people (John 12:32), so 'prevenient' (going-before) grace reaches everyone and makes faith possible. Faith is still a gift, since no one could believe without that grace. But grace can be resisted (Acts 7:51; Matthew 23:37). Faith is the hand that receives, not a work that earns. Acts 13:48 is read as 'those disposed toward eternal life.'

1 Timothy 2:42 Peter 3:9John 12:32John 1:9Acts 7:51Matthew 23:37

Lutheran: faith is entirely God's work through the Word and sacraments, God sincerely offers it to all, and those who refuse it bear the blame

The Spirit creates faith through the preached word (Romans 10:17; 1 Corinthians 2:4-5), so salvation is wholly God's doing. God truly wills all to be saved (1 Timothy 2:4), and people can resist and reject the gift. Lutherans hold both points without forcing them into one system, and they leave the tension unresolved, as they believe Scripture does.

Romans 10:171 Corinthians 12:31 Timothy 2:4Ephesians 2:8Acts 7:51

Catholic and Orthodox: faith is a grace God gives that people freely cooperate with

Faith is a 'theological virtue' given by God (1 Corinthians 13:13), together with hope and love. God's grace comes first and offers faith to all. The person responds freely and keeps cooperating, so faith can grow (Luke 17:5), be shaken, or be lost (1 Corinthians 15:2). Orthodox teaching calls this synergy: God and the person working together, with God always taking the lead.

1 Corinthians 13:13Luke 17:5Mark 9:241 Corinthians 15:2Philippians 2:12

The words it turns on

  • πίστις pistis (πίστις)

    Trust, reliance, confidence in someone. It also means faithfulness or loyalty, and in some contexts a pledge or proof (Acts 17:31, 'given assurance to all').

    Drift: Today 'faith' often means believing something without evidence, or a religion in general. *Pistis* meant trust placed in someone believed to be reliable, and it was often tied to evidence (1 Corinthians 15:14-17 says faith is futile if the resurrection did not happen). Galatians 5:22 uses the same word, and translations split between 'faith' and 'faithfulness.'

  • πιστεύω pisteuō (πιστεύω)

    To trust, rely on, or entrust oneself to. 'Believe in/into' (eis) someone means committing oneself to that person.

    Drift: English 'believe' often means only agreeing that something is true. The Greek usually includes personal reliance.

  • χαρίζω charizomai (χαρίζομαι)

    To give freely as a favour. It is related to *charis* (grace). Philippians 1:29 uses it: believing 'has been granted.'

  • δῶρον dōron (δῶρον)

    A gift or present. Ephesians 2:8 uses it: 'it is the gift of God.' The 'it' (touto) is neuter and most naturally refers to the whole saving event, not to the feminine noun pistis alone.

  • χάρισμα charisma (χάρισμα)

    A gift of grace. In 1 Corinthians 12 it means a particular ability the Spirit gives to some believers, and the 'faith' of 12:9 is listed among these.

    Drift: The modern word 'charisma' means personal magnetism, which is unrelated to the Greek.

  • אָמַן ʾaman (אָמַן)

    To be firm or reliable. In the causative form it means to trust or believe, to treat someone as firm (Genesis 15:6). It is the root of 'amen' and of *emunah* (H530), meaning firmness or faithfulness.

    Drift: Hebrew 'faith' is mostly about steadiness and loyalty, not holding opinions.

  • בָּטַח baṭaḥ (בָּטַח)

    To trust or rely on, feeling secure because of someone. 1 Chronicles 5:20 uses it: 'they put their trust in God.'

What the Bible doesn't say

The Bible never sets out a theory of how God's gift of faith and the human act of believing fit together. It says both: faith is granted (Philippians 1:29), and believing is commanded (1 John 3:23). It also never says plainly whether God gives saving faith to every person, or only to some, and if so why. It says God desires all to be saved and that some are appointed, but not how these relate. Reformed, Arminian, Lutheran, Catholic and Orthodox traditions each fill this gap differently, and each cites real texts. The Hebrew Bible speaks of trust in God (1 Chronicles 5:20; Genesis 15:6) but does not discuss whether that trust is itself given.

Key verses

  1. Philippians 1:29

    For it has been granted to you on behalf of Christ not only to believe in Him, but also to suffer for Him,

    The plainest statement that believing itself is 'granted' as a favour.

  2. Ephesians 2:8

    For it is by grace you have been saved through faith, and this not from yourselves; it is the gift of God,

    Salvation by grace through faith is called 'the gift of God'. This is the central verse of the debate.

  3. John 6:44

    “No one can come to Me unless the Father who sent Me draws him, and I will raise him up at the last day.

    No one comes to Jesus unless the Father draws him.

  4. 1 Timothy 2:4

    who wants everyone to be saved and to come to the knowledge of the truth.

    God wants all people to be saved, which bears on 'can God give it to anyone?'

  5. Acts 16:14

    Among those listening was a woman named Lydia, a dealer in purple cloth from the city of Thyatira, who was a worshiper of God. The Lord opened her heart to respond to Paul’s message.

    The Lord opened Lydia's heart so that she responded.

  6. Romans 10:17

    Consequently, faith comes by hearing, and hearing by the word of Christ.

    Faith comes through hearing the message about Christ, so God uses a means.

  7. 1 Corinthians 12:3

    Therefore I inform you that no one who is speaking by the Spirit of God says, “Jesus be cursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit.

    Confessing 'Jesus is Lord' is possible only by the Holy Spirit.

  8. 1 John 3:23

    And this is His commandment: that we should believe in the name of His Son, Jesus Christ, and we should love one another just as He commanded us.

    Believing is also commanded, so it is a human response too.

  9. Acts 13:48

    When the Gentiles heard this, they rejoiced and glorified the word of the Lord, and all who were appointed for eternal life believed.

    Those 'appointed to eternal life' believed. This is a key text for the election view.

  10. John 12:32

    And I, when I am lifted up from the earth, will draw everyone to Myself.”

    Jesus will draw 'all' to himself. This is a key text for the universal-grace view.

  11. 1 Corinthians 12:9

    to another faith by the same Spirit, to another gifts of healing by that one Spirit,

    A special gift of 'faith' given to some, different from saving faith.

  12. 2 Peter 1:1

    Simon Peter, a servant and apostle of Jesus Christ, To those who through the righteousness of our God and Savior Jesus Christ have received a faith as precious as ours:

    Believers have 'obtained' (by allotment) a faith of equal value.

Common points of confusion
1 Corinthians 12:9 shows that only some people get the gift of faith needed for salvation.
In 12:9 'faith' is one of several gifts the Spirit hands out to different people for the good of the church, like healing or prophecy. In the same letter, every believer has faith (1 Corinthians 15:1-2), so 12:9 describes something extra, not saving trust.
The 'that' (or 'this') in Ephesians 2:8 clearly refers to faith.
In Greek, 'this' is neuter, while 'faith' and 'grace' are feminine. It most naturally refers to the whole fact of being saved by grace through faith. Faith is part of that gift, but the grammar does not single it out, and scholars on all sides acknowledge this.
If faith is God's gift, a person's response does not matter.
The same writers command people to believe (1 John 3:23), urge them to hold firmly (1 Corinthians 15:2), and pray for faith to grow (Luke 17:5; Mark 9:24).
Biblical faith means believing without evidence.
Paul ties faith to a public event and says it would be 'futile' if Christ was not raised (1 Corinthians 15:14-17), citing witnesses still alive (15:6). *Pistis* means trust in someone reliable.
Hebrews 12:2 calls Jesus the author of 'our' faith, so it proves he creates each person's faith.
'Our' is not in the Greek, and *archēgos* means 'pioneer' or 'founder'. The verse most likely presents Jesus as the one who led the way in faith and brought it to completion. It is not mainly about how individual faith begins.

Sources: Nestle-Aland Novum Testamentum Graece, 28th ed. · Biblia Hebraica Stuttgartensia · Bauer-Danker-Arndt-Gingrich (BDAG), Greek-English Lexicon of the New Testament · Strong's Exhaustive Concordance · Brown-Driver-Briggs Hebrew Lexicon · Berean Standard Bible (verse quotations) · John Calvin, Commentary on Ephesians (on 2:8) · Westminster Confession of Faith, ch. 14 'Of Saving Faith' · Canons of Dort, Third and Fourth Heads · Articles of Remonstrance (1610), Articles 3-4 · Augsburg Confession, Article 5; Formula of Concord, Article 11 · Catechism of the Catholic Church, §§153-155, 1812-1814

Discussion

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