I recently wrote a paper investigating Paul’s connecting of Faith, Hope, and Love and would like to share an excerpt:
In Paul’s writings faith, hope, and love are keyed to the gospel. In Paul’s epistles he explicitly links the gospel with love (Phil. 1:16, Col. 1:5), with faith (Rom 1:17, Gal. 3:8, Phil. 1:27, Col. 1:5, 1:23, I Thess. 3:2), and with hope (Col 1:5, 1:23). In I Thess. 1:3 we see the fruit of the Christian life paired with the root of our Christian life found in the Gospel. As in the common to Paul’s writings we see a gospel-based link between our union with Christ and our resultant Christian life. Paul recognizes and teaches here that the Thessalonians work, labor, and endurance come from their faith, hope, and love, which in turn come from their being “in our Lord Jesus Christ.” We see throughout Paul’s writing a connection between the imperatives, what we are to do as Christians, with the indicatives, what has been done for us as Christians. In this manner Paul never detaches moral instruction from the gospel. If in fact Paul wants us to think of the Christian life as being summarized as a life of faith, hope, and love he places these virtues squarely in the middle of their source and their resultant fruit, thus demonstrating the gospel message.
We see something similar happening in I Thess. 5:8. We see that only because we are “sons of the light” and “sons of the day” can we put on the breastplate of love and faith and the hope of salvation as a helmet. Only because we have been brought into the age to come can we have faith, hope, and love, but since we do possess the breastplate of love and faith, and the hope of salvation as a helmet, Paul charges the Thessalonians to put them on. He charges them to take advantages of what has been given to them in light of the gospel.
One of the most persuasive arguments for why Paul uses the virtues of faith, hope, and love to describe the whole of the Christian life is made by Emil Bruner. Bruner focuses on how faith, hope, and love relate to the existential reality of how humans relate to time. Every person lives in the past by way of our memory. In fact the recording of history is something unique to humans, and not found in the existence of animals. Every person lives in the future by what of expecting, hoping, planning, and fearing. Once again, this ability to anticipate the future is something unique to humans. Of course we also live each day in the present. Since we as humans live in the past, in the future, and in the present we must now ask how we, as Christians, live in the past, in the future, and in the present, and that means how our relation to Jesus Christ affects our living in the past, the future, and the present. The answer of the New Testament is precisely these three words: we live in the past by faith; we live in the future by hope; we live in the present by love. That is the reason why each one of these three great words expresses the whole of our existence without competing with the others.[1]
For the Thessalonians it was especially important to draw out the three aspects of time in both instructing and encouraging them. Paul here is telling the Thessalonians here to have faith, because God has chosen them (I Thess. 1:4). We see Paul clarifying the future for the Thessalonians, increasing their hope by assuring them that their Christian loved ones who had passed on would live forever with Christ (I Thess. 5:10), and that at the second coming those who were still alive would be reunited with them (I Thess. 4:17). We know that there was there was difficulty, even persecution in being a Christian in Thessalonica. Paul employs a robust Christian world view in attempting to shepherd and care for this young, struggling flock in Thessalonica. Here, in what is likely Paul’s first Epistle written, we get a glimpse into Paul’s world view. We see Paul demonstrating that within Christian thought there should be a place for the past, the present, and the future.
As we follow Paul’s writing, especially in his more theological epistles, we see Paul teaching about redemptive history in order to build up faith. In just two examples we see in Romans 4, and in Galatians chapters 3 and 4 where Paul looks to redemptive history, in the person of Abraham to point people to faith. In fact, Paul’s looking back at the redemptive history of God’s people, from the Old Testament, right through the early New Testament period, is one of the main ways used by Paul to encourage God’s people to faith. Paul would often show where the early church fit into God’s redemptive plan for history, reminding them that they were God’s chosen people (Col.3:12), Abraham’s seed (Gal. 3:29), and adopted as God’s sons (Eph. 1:5).
We also see throughout Paul’s writings an expansion in the teaching of hope for the future in terms of eschatology. Probably one of the best examples of this teaching is found in Romans chapter 8. This chapter begins by talking about living in the power of the Holy Spirit. The presence of the Holy himself is part of the fulfillment of eschatology. The pouring out of the Holy Spirit was promised in Joel 2:28. Joel links this pouring out of the Holy Spirit with the “day of the Lord.” The fact that the Holy Spirit is present in the life of the Christian is evidence that the age to come is here. The second half of Romans chapter 8 is forward looking. Paul teaches that present day struggles are nothing compared to the glory that will be revealed in us (Rom. 8:18), and that we are guaranteed of a future glorification (Rom. 8:30).
In Paul’s epistles, probably the most common theme regarding how to live, from day-to-day, demonstrating love in our present day activities is through his constant reminders that as Christians we are in union with Christ. In Romans chapters 6 we see the subject of how to deal with daily sin. Do we continue to sin so that grace may abound? By no means! Paul points out that through our union with Christ we were crucified to sin. Through Christ’s resurrection, we too were raised to new life in him. Paul makes clear that we stand guiltless before God through our union with Christ (Rom. 5, I Cor. 15).
Paul’s most famous teaching on love, found in I Cor.13 is sandwiched between I Cor. 12, where Paul teaches that as Christians we are all united to Christ as one body and I Cor. 15 where Paul makes explicit the teaching of our union with Christ in his crucifixion and resurrection. I Cor. 13:13 is interesting in itself. In this verse we have faith and hope appear out of nowhere in a chapter all about love. It seems as though Paul is reminding us that love does not stand alone in the Christian life. We will not love in the present for very long without looking back in faith, and looking forward with hope. It will be difficult for us to live in recognition of our union in Christ, if we are not reminded of how God has mercifully and graciously placed us within redemptive history. It will also be difficult for us to live as though we are united to Christ if we are not encouraged in the eschatological hope of glory. The fact that Paul placed love as the greatest of the three could well be light of the contingency of the Corinthian situation, in which it was love that was most lacking. Another possibility is the fact that only love is eternal. In the new heavens and the new earth there will no longer be hope for a future glorification, neither will there be a faith in the unseen. For in that day all will be made right, and we will see Jesus face-to-face. Only love will remain.
Implications for Viewing the Christian Life in Terms of Faith, Hope, and Love Today
If we believe the Christian life to be summarized as living by faith in what God has done for us in redemptive history, by placing hope in our eschatological glorification, which has already begun in part, and by loving God and others out of recognition of our union with Christ we gather some valuable implications for our Christian lives today.
As with most tensions within the Christian life, there is an opportunity for imbalance. If these three virtues of faith, hope, and love are three vital components of the Christian life, then there will be an ever-present tendency to focus on one to the detriment of the other two. Paul is teaching us that a healthy Christian worldview and a healthy Christian life will focus on all three aspects. Within our sanctification we will not try to focus on what we can do now, without looking back at what has been done for us, and looking forward to our future glory. In our prayer life we will pray not only for the fulfillment of immediate needs, but will also include a praise of God for his past and future provisions. When we partake of the Lord’s Supper we will do so in remembrance of how Christ’s body was broken and how his blood was poured out (Luke 22:19, I Cor. 11:24-25), we will do so in anticipation of the future wedding supper of the Lamb (Rev. 19:9), and we will do so as a reminder that just as the bread and the wine become one with our body, so are we one in our union with Christ.
These are just a few of many potential examples of how thinking in terms of faith, hope, and love, in terms of past, present, and future, in terms of redemptive history, eschatology, and union with Christ can impact our Christian life. Paul wanted to shepherd his young flock in Thessalonica. We see Paul speaking to different congregations in different ways. For the Corinthians who were failing to show love for one another, he emphasized love. For the Thessalonians who needed encouragement in the face of struggles he emphasize hope. Importantly, Paul doesn’t fail to mention the other facets of the Christian life. Paul preached a robust gospel, emphasizing all facets of the Christian life, realizing that by human nature we tend to emphasize one or two facets to the detriment of the others. We also should take to heart this need for a balanced Christian life, balancing on the fulcrum of Christ to whom all Scriptures point.
[1] Emil Bruner.
Faith, Hope, and Love (Philadelphia, The Westminster Press, 1956): 12-13