Faith, Hope, Charity
Zion's Advocate, July 1898, Vol. 37, No. 7
"And now abideth faith, hope, charity, these three; but the greatest of these is charity." - I. Cor. xiii, 13.The three principles herein mentioned, sometimes called the "Christian Graces," are inseparably connected in christian character as evidences of the Spirit's work in regeneration. Where one is found the others exist. He who has faith, possesses hope and charity also. One cannot have hope without having faith and charity, nor can we have charity without faith and hope; and one can have neither without the Spirit that produces them. It seems to us that no theological propositions could be framed that are more certainly self evident than these. We are aware that it is said, in the second verse of this chapter, "Though I have all faith, so that I could remove mountains, and have not charity, I am nothing." At first thought one might infer from this that it is possible to have faith and not have charity. But the apostle is here reasoning to demonstrate the superiority of charity over faith, and argues from a mere supposition. He does not say it is possible to have faith and not have charity, but merely supposes it possible and reasons from that supposition to show that charity is greater than faith.
Again, we are aware that in a glorified state in the future world, faith will be superseded by sight and hope by realization, while charity will continue to reign as a predominating principle in the blissful inhabitants of heaven. But in saying that one cannot exist without the other, we want to be understood as referring to the present state of existence and not the glorified state beyond. A careful study of the definition of these three terms will lead the mind to accept the conclusion that during this life they are inseparable as existing principles of christian character.
Faith is not merely the assent of the mind or understanding to the truth of what God has revealed, a simple belief in the existence and character of Christ founded on the testimony of sacred writers. Such is only historical, or speculative faith, and may exist in the mind independent of love for Christ and disconnected with any degree of hope.
It consists in an entire reliance on Christ for salvation, a dependence on his merits alone. This is the faith referred to in our text, the ever abiding faith, the faith which works by love. The scriptural definition is, "The substance of things hoped for, the evidence of things not seen." The Greek word, here translated substance, is hupostasis, from jupo, under, and histemi, to stand, which has various meanings; as, a basis or foundation; a being, substance matter; confident expectation, earnest hope. So the "substance of things hoped for" signifies the being or matter and the confident expectation of the very things hoped for by the child of God. The love of God in forgiveness, and the comforts of his love; the blissful realization of his heavenly presence, and the joy afforded by his approving smiles; these are some of the things the child of faith hopes for, and the substance, matter, or foretaste of these very things he already has in having faith. He could not have the substance of what he hopes for without hope, for if he had no hope it would be impossible for him to have the substance of what he hopes for. Hence faith and hope are inseparable. It is said, also, that faith is the "evidence of things not seen." Evidence is from the Greek word elegkos, which means conviction, proof, test. Faith, then, is the test, proof or conviction of the things that are invisible - the very things which the true believer hopes for. There could be no test or conviction unless the love of God were in the heart, hence faith and love are inseparable. One cannot be without the other. Campbellites contend, without the least foundation for it, that when one believes he is not yet born again, he is simply begotten and ready to be born, which they say, will be experienced, or at least administered in the act of baptism. Not only is such a theory without any foundation, but it is directly contradictory to the plain teaching of God's word. Besides, to be begotten of God is to be born of him, for the only sense in which we can be said to be born of God is that we are begotten of him, for he is our Father if we are born of him. Hence it is said, "Whosoever believeth is born of God."
- J. R. D.
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