The effects of faith, not being the immediate pro- duct of faith itself but of that energy of God which was exhibited in raising Jesus from the dead and on which dependence is now placed for raising us with Him into ne^vness of life (Col 2''^), would seem to depend directly only on the fact of faith, leaving questions of its strength, quality, and the like more or less to one side. We find a proportion, indeed, suggested between faith and its effects (Mt 9'*' 8'», cf. S" \S^ 17*, Lk 7' 17°). Certainly there is a fatal doubt, which vitiates with its double-mindedness every approach to God (Ja l*"', cf. 4*, Mt 21-', Mk 11^, Ro 4* 14=*, Jude ^). But Jesus deals with notable tenderness with those of 'little faith,' and His apostles imitated Him in this (Mt 6*"- » 14" 16» 17*, Lk 1228, Mk 9«, Lk 17', cf. Ro 14'- », 1 Co 8', and see Doubt). The effects of faith may possibly vary also with the end for which the trust is exer- cised (cf. Mk 10" Iva dLvap\4i/a with Gal 2"' (wuTrev- ffaficf tva SiKaiioBuifui'). But he who humbly but confidently casts himself on the God of salvation has the assurance that he shall not be put to shame (Ro 11" 9^), but shall receive the end of his faith, even the salvation of his soul (1 P P). This salvation is no doubt, in its idea, received all at once ( Jn 3^, 1 Jn 5") ; but it is in its very nature a process, and its stages come, each In its order. First of all, the believer, renouncing by the very act of faith his own righteousness whicifi is out of the law, receives that 'righteousness which is through faith in Christ, the righteousness which is from God on faith' (Ph S', cf. Ro 3-^ 4" 9S0 103. io_ 2 Co 5=', Gal 5», He 11', 2 P 1'). On the ground of this righteousness, which in its origin is the ' righteous act ' of Christ, constituted by His ' obedience ' (Ro 5"- "), and comes to the believer as a 'gift' (Ro 5"), being reckoned to htm apart from works (Ro 4°), he that believes in Christ is justified in God's sight, received into His favour, and made the recipient of the Holy Spirit (Jn 7", cf. Ac 5^-), by wliose indwelling men are constituted the sons of God (Ro 8"). And if children, then are they heirs (Ro 8"), assured of an incorruptible, undefiled, and unfading inheritance, reserved in heaven for them ; and meanwhile they are guarded by tlie X)ower of God through faith unto this gloriously complete salvation (1 P l*-»). Thus, though the immediate effect of faith is only to make the lieliever possessor before the judgment-seat of God of the alien righteousness wrought out by Clirist, tlirough tliis one effect it draws in its train the whole series of saving acts of God, and of saving ell'ects on the soul. Being justified by faith, the enmity which has existed between the sinner and God has been abolished, and he has been introduced into tlie very family of God, and made sharer in all the blessings of His hou.se (Eph 2"'). Being justified by faith, he lias peace with God, and rejoices in the hone of the glory of God, and is enabled to meet the trials of life, not merely with patience but with ioy (Ro 5"). Being justified by faith, he has already working within him the life which the Son has brought into the world, and by which, through the operations of the Spirit which those who believe in Him receive (Jn 7"»), he is enabled to overcome the world lying in the evil one, and, kept by God from the evil one, to sin not (1 Jn 5'»). In a word, because we are justified by faith, we are, through faith, endowed with all the privileges and supplied witli all the graces of the children of God. (See further the articles on the several stages of the saving process. )
LiTERATtTRB.— Schlatter, DerGlaube im NT {\i\c\-aAna a section on ' Iter Glaube vor Jesus ') is the most comprehensive work oa the biblical idea of faith. The general subject is also treated by Lutz, BihlUcht Dot/matik, 312 ; H. Schultz, ' Gcrechtigkeit aui dem Glauhen im A. u. NT' (in JDTA, 18G2, p. 610); Hofmann, SchriftbetreU, i. 381: Biehm, Lehrbr. d. Hebnierbr. 700; Creraer, Bib. Theol. tfx. «. rimt, wtrrti^ ; Hatch, E»gaya in Biblical Greek, 8.1. For OT, cf. the relevant sections in the treatises on OT Theologn, especially those of Oehler, H. Schultx, Riehra, Dillmann ; and the commentaries on the passages, especially Delitzsch on Genesis and Habakkuk, For NT, cf. Huther, •?«ii und nmuur im NT' (in JBDTh, 1S72, p. IS2), and the relevant sections in the general treatises on HT Theology, especially those of Neander {Pfianzuiw, etc.), Schmid, Reuss, Weiss, Beysclilag, Holtzmann, and in the treatises on the theolojj^y of the several NT writers, such M Wendt, The Teaching oj' Jesui ; Usteri, Paulinischer Lehrbegr.; Pfleiderer, Pariiijiunn ; Stevens, The Pauline Theology ; Lipeius, Paulinitche Jtfchl/erligungslehre ; Schnedermann, De fide% ratione ethica Paulina ; Uausleiter, ' Was versteht Paulus unt«r christUchem Glauben ?' (in Gre\fgwutder Studies, p. 159); Kiehm, Lehrbegr. d. Hebraerbr. j Reuss, ' Die Johan. Theologie ' (in Bei- triige iur d. Theol. Wuaenschaji, L 66) ; Kostlin, Lehrbegr. Johann. ; Weiss, Der Johann, Lehrbegr. ; Stevens, The Johannine Theology ; Weiss, Der Petrin. Lehrbegr. : also such commentaries as kiickert on Romaiis ; Sanday - Headlam on Romans ; Li^litfoot on Galatians ; Haupt on 1 John ; Mayor on Jamee ; Spitta on James. The whole body of doctrinaft discussion may be reviewed in De Moor, Comment ariug in J. Marckii Compendium, iv. 287 f. ; cf. also John Ball, A Treatise 0/ Faith (3rd ed. London, 1637). Julius Kostlin, Dtr Glaube, 8ein Wesen, Grand und Gegenstand (1SS9), and Der Glaube urid seine Bedeutung /iir ErkerUniss, Lebenurid Kirche(lS9\). For some interesting historical notes, see Hamack, ' Die Lehre von der Seligkeit allein durch den Glauben in der alten Kirche ' (in Zeitschrift. f. Theol. u. Eirche, 1895, p. 88); E. Konig, Der Glaubensaet des Christen (1891); and for a general sun'ey, Cunningham, Historical Theology, U. pp. 66 3.