Bible Dictionaries
Unbelief (2)

　　UNBELIEF.—The withholding of belief, incredulity. In respect to Divine things the term implies absence or faith, credence refused to religious tenets. Infidelity, in its sense of want of faith or belief, is a synonym; not, however, scepticism, for the latter word is more properly used of the indecision of the reflective mind. Nor is disbelief an exact equivalent: unbelief suggests rather the failure to admit; disbelief implies deliberate and positive rejection. The unbeliever is open to conviction; the one who disbelieves is convinced (at all events for the time being) of the inadequacy of proofs submitted, of the improbability or impossibility of that which is proposed for acceptance. In the one case the explanation may point to want of knowledge; in the other the exercise of the reasoning faculty presupposes acquaintance, if imperfect, with the questions at issue.

　　Illustrations in the Gospels.—The term rendered ‘unbelief’ is the noun οὐ) or subjective (ἀπιστέω occurs; and in each case the ‘disbelieve’ of Revised Version NT 1881, OT 1885οὐ μὴ πιστεύσπτε); in the face of hostile and preconceived opinion further speaking would be to no purpose.

　　A group of passages may be taken next where the unbelief illustrated is, generally speaking, that of incredulity. But the incredulity is diverse: its explanations point to reasonable distrust, want of receptiveness, power of discernment overcome for the time being by various emotions, knowledge limited, inability to apprehend that which is outside the sphere of previous experience. Thus Luke 24:11 (μὴ πιστεύσητε addressed to the disciples in His recorded predictions (Matthew 24:23, Mark 13:21); and the warning against false Messiahs may be equally a warning against perverted notions of Deity, false conceptions of religion. By implication, a demand is made that tests be applied, discrimination exercised. The reality of faith will then manifest itself in the deliberate rejection (disbelief) of whatever does not bear the hall-mark of eternal truth. ‘Religion is belief—surely it requires little thought to see that religion is, or should be,’ belief in what is’ true’ (A. T. Lyttelton).

　　There is an unbelief which is indicative of a want of knowledge. But along with it there is the desire to know, to rise to a fuller apprehension of that whereof already there is the dim perception. Faith shines out in it; faith which, up to a certain point, is strong, and which can even declare itself openly; at the same time there is a profound consciousness of infirmity and limitations. And this is strikingly exemplified in the father of the demoniac boy (Mark 9:14-29); the unbelief which, realized by himself, he will not conceal from Jesus, has not deprived him of the capacity to trust. That he can, and does, trust is evident from his pathetic utterance (Mark 9:24 καὶ οὐ πιστεύετε) is the failure to apprehend, which involves spiritual unreceptiveness. No credence has been given to things which lie within the range of human experience; how then shall there be perception of truths which have their sphere in a higher order? A few verses further on there come the reflexions of the Evangelist, and here thought is directed to that from which such unbelief springs. Sharp is the contrast between the τὸ πρῶτον of John 19:39 is at least suggestive of repeated interviews and faith in process of development. Where there was the secrecy of the earliest visit there is at length the act of reverence done openly at the Cross.

　　It has become customary to speak of the ‘doubt’ of Thomas. ‘Unbelief’ would be the better word; for the attitude ascribed to him is rather suggestive of emphatic if tentative denial than of perplexity and hesitation. And yet it is not incompatible with an allegiance deep and strong to which all the stories told of him (in Fourth Gospel only) bear ample testimony. He is pictured as ready to go with Jesus to death (John 11:16); the thought of separation from his Master (John 14:5) has sorely distressed him; the crucifixion has dashed his hopes, but he will not sever himself from the company of the disciples (John 20:26) although for him the assurance is wanting which has come to others (John 20:25). For want of conclusive proof their glad tidings leave him unconvinced, and so there comes that round disclaimer (ἐὰν μὴ σημεῖα καὶ τέρατα ἴδητε,