Faith, hope, and love: 1 Corinthians 13:13 and the theological virtues

c. 421–422 · Augustine of Hippo, Enchiridion on Faith, Hope, and Love 8

Many of our beliefs in regard to religious matters, again, have reference not merely to other men, but to angels also. But hope has for its object only what is good, only what is future, and only what affects the man who entertains the hope. For these reasons, then, faith must be distinguished from hope, not merely as a matter of verbal propriety, but because they are essentially different. The fact that we do not see either what we believe or what we hope for, is all that is common to faith and hope.

c. 421–422 · Augustine of Hippo, Enchiridion on Faith, Hope, and Love 3

Now if I should answer, that God is to be worshipped with faith, hope, and love, you will at once say that this answer is too brief, and will ask me briefly to unfold the objects of each of these three graces, viz., what we are to believe, what we are to hope for, and what we are to love.

c. 421–422 · Augustine of Hippo, Enchiridion on Faith, Hope, and Love 7

For you have the Creed and the Lord’s Prayer. What can be briefer to hear or to read? What easier to commit to memory? When, as the result of sin, the human race was groaning under a heavy load of misery, and was in urgent need of the divine compassion, one of the prophets, anticipating the time of God’s grace, declared: “And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered.” Hence the Lord’s Prayer. But the apostle, when, for the purpose of commending this very grace, he had quoted this prophetic testimony, immediately added: “How then shall they call on Him in whom they have not believed?” Hence the Creed. In these two you have those three graces exemplified: faith believes, hope and love pray. But without faith the two last cannot exist, and therefore we may say that faith also prays.

1261–1264 · Thomas Aquinas, Of God and His Creatures: An Annotated Translation (With some Abridgement) of the Summa contra Gentiles 3.154

In every lover there is caused a desire of union with his loved one, so far as may be: hence it is most delightful to live in the society of those whom one loves. As then by grace man is made a lover of God, there must be caused in him a desire of union with God, so far as may be. But faith, which is caused of grace, declares the possibility of a union of man with God in perfect fruition, wherein blessedness consists. Consequently the desire of this fruition follows upon the love of God. But desire is a troublesome thing, without hope of attainment. It was proper therefore that in men, in whom the love of God and faith in Him was caused by grace, there should be caused also the hope of attaining to future blessedness.

1265–1273 · Thomas Aquinas, Summa Theologica I-II, q. 62, a. 3, co.

First, as regards the intellect, man receives certain supernatural principles, which are held by means of a Divine light: these are the articles of faith, about which is faith. Secondly, the will is directed to this end, both as to that end as something attainable---and this pertains to hope---and as to a certain spiritual union, whereby the will is, so to speak, transformed into that end---and this belongs to charity.

1265–1273 · Thomas Aquinas, Summa Theologica I-II, q. 62, a. 4, s.c.

On the contrary, The Apostle enumerates them thus (1 Cor. 13:13): "Now there remain faith, hope, charity." I answer that, Order is twofold: order of generation, and order of perfection. By order of generation, in respect of which matter precedes form, and the imperfect precedes the perfect, in one same subject faith precedes hope, and hope charity, as to their acts: because habits are all infused together. For the movement of the appetite cannot tend to anything, either by hoping or loving, unless that thing be apprehended by the sense or by the intellect. Now it is by faith that the intellect apprehends the object of hope and love.

1546 · John Calvin, Commentary on 1 Corinthians, part 1 (chapters 1-14) 13.13

This is a conclusion from what goes before — that love is more excellent than other gifts; but in place of the enumeration of gifts that he had previously made, he now puts faith and hope along with love, as all those gifts are comprehended under this summary. For what is the object of the entire ministry, but that we may be instructed as to these things? Hence the term faith has a larger acceptation here, than in previous instances; for it is as though he had said — “There are, it is true, many and various gifts, but they all point to this object, and have an eye to it.” To remain, then, conveys the idea, that, as in the reckoning up of an account, when everything has been deducted, this is the sum that remains. For faith does not remain after death, inasmuch as the Apostle elsewhere contrasts it with sight, (2 Corinthians 5:7,) and declares that it remains only so long as we are absent from the Lord. We are now in possession of what is meant by faith in this passage — that knowledge of God and of the divine will, which we obtain by the ministry of the Church; or, if you prefer it, faith universal, and taken in its proper acceptation. Hope is nothing else than perseverance in faith. For when we have once believed the word of God, it remains that we persevere until the accomplishment of these things. Hence, as faith is the mother of hope, so it is kept up by it, so as not to give way.

1566 · Martin Luther, Table Talk 11

Secondly, in regard of the office; faith indites, distinguishes, and teaches, and is the knowledge and acknowledgment; hope admonishes, awakens, hears, expects, and suffers. Thirdly, in regard to the object: faith looks to the word or promise, which is truth; but hope to that which the Word promises, which is the good or benefit. Fourthly, in regard of order in degree: faith is first, and before all adversities and troubles, and is the beginning of life. Heb. xi. But hope follows after, and springs up in trouble.

1566 · Martin Luther, Table Talk 11

As wisdom without courage is futile, even so faith without hope is nothing worth; for hope endures and overcomes misfortune and evil. And as a joyous valor without understanding is but rashness, so hope without faith is spiritual presumption.

1650 · Jeremy Taylor, The Rule and Exercises of Holy Living 4.internal

Faith believes the revelations of God, hope expects his promises, and charity loves his excellencies and mercies. Faith gives us understanding to God, hope gives up all the passions and affections to heaven and heavenly things, and charity gives the will to the service of God.

1655–1662 · William Gurnall, The Christian in Complete Armour Part 6. Direction Ninth. The Several Pieces of the Whole Armour of God. Fifth Piece—The

Christless and hopeless are joined together, Eph. 2:12. And here it is not amiss to observe the order in which hope stands to faith. In regard of time, they are not one before another; but in order of nature and operation, faith hath precedency of hope. First, faith closeth with the promise as a true and faithful word, then hope lifts up the soul to wait for the performance of it. Who goes out to meet him that he believes will not come? The promise is, as it were, God's love‑letter to his church and spouse, in which he opens his very heart, and tells all he means to do for her. Faith reads and embraceth it with joy, whereupon the believing soul by hope looks out at his window with a longing expectation to see her husband's chariot come in the accomplishment thereof.

1796 · Jonathan Edwards, Remarks on Important Theological Controversies 6

Though hope does not enter into the essential nature of faith, yet it is so essential to it, that it is the natural and necessary, and next immediate, fruit of true faith. In the first act of faith the soul is enlightened with a sense of the merciful nature of God and of Christ, and believes the declarations that are made in God’s word of it; and it humbly and heartily applies and seeks to Christ: and it sees such a congruity between the declared mercy of God, and the disposition he then feels towards him, that he cannot but hope, that that declared mercy will be exercised towards him.

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: Mark 5.21-34

Hope brings an eager expectation of good things to come. Love brings a warm and willing heart. Faith brings an empty hand, receives everything, and can give nothing in return.

1891 · G. G. Findlay, The Expositor's Bible: The Epistle to the Galatians The Doctrinal Polemic. Chapter iii. 1-v. 12, Chapter XX. Shall the Galatians be Circumcised?

Faith waits, but it also works; and love is its working energy. Love gives faith hands and feet; hope lends it wings. Love is the fire at its heart, the life-blood coursing in its veins; hope the light that gleams and dances in its eyes. Looking back to the Christ that hath been manifested, faith kindles into a boundless love; looking onward to the Christ that shall be revealed, it rises into an exultant hope.

1905–1910 · Alexander Maclaren, Expositions of Holy Scripture: 1 Thessalonians 1.3

The three foundation-stones. That is a natural metaphor to use, but it is not quite correct, for these three—faith, love, hope—are not to be conceived of as lying side by side. Rather than three foundations we have three courses of the building here; the lowest one, faith; the next one, love; and the top one, hope. The order in 1 Corinthians is different, 'faith, hope, charity,' and the alteration in the sequence is suggested by the difference of purpose. The Apostle intended in 1 Corinthians to dwell at some length thereafter on 'charity,' or 'love.' So he puts it last to make the link of connection with what he is going to say. But here he is dealing with the order of production, the natural order in which these three evolve themselves. And his thought is that they are like the shoots that successive springs bring upon the bough of a tree, where each year has its own growth, and the summit of last year's becomes the basis of next. Thus we have, first, faith; then, shooting from that, love; and then, sustained by both, hope.

1905–1910 · Alexander Maclaren, Expositions of Holy Scripture: 1 Thessalonians 1.3

Hope is faith directed to the future. So it is clear enough that, unless I have that trust of which I have been speaking, I have none of the hope which the Apostle regards as flowing from it. But love has to do with hope quite as much, though in a different way, as faith has to do with it. For in the direct proportion in which we are taking into our hearts Christ and His truth, and letting our hearts go out in love towards Him and communion with Him, will the glories beyond brighten and consolidate and magnify themselves in our eyes. The hope of the Christian man is but the inference from his present faith, and the joy and sweetness of his present love. For surely when we rise to the heights which are possible to us all, and on which I suppose most Christian people have been sometimes, though for far too brief seasons; when we rise to the heights of communion with God, anything seems more possible to us than that death, or anything that lies in the future, should have power over a tie so sweet, so strong, so independent of externals, and so all-sufficing in its sweetness. Thus we shall be sure that God is our portion for ever, in the precise degree in which, by faith and love, we feel that 'He is the strength of our hearts,' to-day and now.

1916 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 62 (1916) 3524

I will not say that love is the first Grace, for faith first discovers that Christ loves us, and then we love Him because He first loved us. Love may be second in order, but it is not second in importance. I may say of faith and love, that these are like two roes that are twins—or rather of faith, and hope, and love, that these are three Divine sisters who mutually support one another—the health of one betokening the vigor of all, or the decline in one the weakness of all.

c. 386–397 · John Chrysostom, Homilies on First Corinthians 34.5

“And now abideth, faith, hope, love, these three; and the greatest of these is love.” For faith indeed and hope, when the good things believed and hoped for are come, cease. And to show this Paul said, “For hope that is seen is not hope; for who hopeth for that which he seeth.” Again, “Now faith is the assurance of things hoped for, the proving of things not seen.” (Rom. viii. 24; Heb. xi. 1.) So that these cease when those appear; but love is then most elevated, and becomes more vehement.

1559 · John Calvin, Institutes of the Christian Religion 3.18.8

Our opponents also adduce the following passages from Paul: “Though I have all faith, so that I could remove mountains, and have not charity, I am nothing,” (1 Cor. 13:2). Again, “Now abideth faith, hope, charity, these three; but the greatest of these is charity,” (1 Cor. 13:13). “Above all these things put on charity, which is the bond of perfectness,” (Col. 3:14). From the two first passages our Pharisees contend that we are justified by charity rather than by faith, charity being, as they say, the better virtue. This mode of arguing is easily disposed of. I have elsewhere shown that what is said in the first passage refers not to true faith. In the second passage we admit that charity is said to be greater than true faith, but not because charity is more meritorious, but because it is more fruitful, because it is of wider extent, of more general service, and always flourishes, whereas the use of faith is only for a time.

1655–1662 · William Gurnall, The Christian in Complete Armour Part 2. The Christian In Complete Armour Volume Two

The apostle indeed gives the precedency to love, and sets faith on the lower hand. ‘And now abideth faith, hope, charity, these three; but the greatest of these is charity,’ I Cor. 13:13. Yet, you may observe, that this prelation of it before faith hath a particular respect to the saints’s blissful state in heaven, where love remains, and faith ceaseth. In that regard love indeed is the greater, because it is the end of our faith. We apprehend by faith that we may enjoy by love. But, if we consider the Christian’s present state, while militant on earth, in this respect love must give place to faith. It is true, love is the grace that shall triumph in heaven. But it is faith, not love, which is the conquering grace on earth. ‘This is the victory that overcometh the world, even our faith,’ I John 5:4. Love indeed hath its place in the battle, and doth excellent service, but is under faith its leader. ‘Faith which worketh by love,’ Gal. 5:6. Even as the captain fighteth by his soldiers whom he leads on, so faith works by love which it excites. Love, it is true, is the grace that at last possesseth the inheritance, but it is faith that gives the Christian right unto it.

c. 1714 · Simon Browne, Commentary on 1 Corinthians 13.8-13

To sum up the excellences of charity, he prefers it not only to gifts, but to other graces, to faith and hope (v. 13): And now abide faith, hope, and charity; but the greatest of these is charity. True grace is much more excellent than any spiritual gifts whatever. And faith, hope, and love, are the three principal graces, of which charity is the chief, being the end to which the other two are but means. This is the divine nature, the soul's felicity, or its complacential rest in God, and holy delight in all his saints. And it is everlasting work, when faith and hope shall be no more.

1770 · John Gill, A Body of Practical Divinity Chapter 9. Of the Grace of Love

After faith and hope follows love; for in this order they stand, “now abide faith, hope, charity,” or love, “these three” (1 Cor. 13:13), “but the greatest of these is charity,” or “love;” not that it is of greater use than the other; faith is of more use to the believer himself, and such things are ascribed to it as cannot be ascribed to love; but love is more diffusive of its benefits to others, and is of a longer duration. Love, in order of nature, follows faith and hope, as the effect its own cause, as Dr. Ames observes; for because by faith and hope we taste how good the Lord is, therefore we love him. Faith receives and embraces the promises of eternal life; and hope, on that, is entertained of enjoying it, and waits for it; hence flows love to God, who has promised it, and gives hope of it; faith spies it in the promise, and hope rejoices in it; and both attract the affections to God, the giver of it.

1834 · Albert Barnes, Notes on the Bible: 1 Corinthians 13.13

But the greatest of these is charity - Not because it is to "endure" the longest, but because it is the more important virtue; it exerts a wider influence; it is more necessary to the happiness of society; it overcomes more evils. It is the great principle which is to bind the universe in harmony, which unites God to his creatures, and his creatures to himself, and which binds and confederates all holy beings with each other. It is therefore more important, because it pertains to society to the great kingdom of which God is the head, and because it enters into the very conception of a holy and happy organization. Faith and hope rather pertain to individuals; love pertains to society, and is that without which the kingdom of God cannot stand. Individuals may be saved by faith and hope; but the whole immense kingdom of God depends on love. It is, therefore, of more importance than all other graces and endowments; more important than prophecy and miracles, and the gift of tongues and knowledge, because it will survive them all; more important than faith and hope, because, although it may co-exist with them, and though they all shall live forever, yet love enters into the very nature of the kingdom of God; binds society together; unites the Creator and the creature; and blends the interests of all the redeemed, and of the angels, and of God, into one.

1871 · A. R. Fausset, Commentary Critical and Explanatory on 1 Corinthians 13.13

Even hereafter faith in the sense of trust in God "abideth"; also "hope," in relation to ever new joys in prospect, and at the anticipation of ever increasing blessedness, sure never to be disappointed. But love alone in every sense "abideth"; it is therefore "the greatest" of the three, as also because it presupposes "faith," which without "love" and its consequent "works" is dead (Ga 5:6; Jas 2:17, 20).

1889 · Marcus Dods, The Expositor's Bible: The First Epistle to the Corinthians Chapter XIX. No Gift Like Love

Paul's crowning testimony to the worth of love is given in the thirteenth verse: "But now abideth faith, hope, love, these three; and the greatest of these is love." He does not mean that love abides while faith becomes sight and hope fruition. Rather he indicates that faith and hope are also imperishable, and hereby distinguished from the spiritual gifts of which he has been speaking. Both in this life and in that which is to come faith, hope, and love abide. For faith and hope pass away only in one aspect of their exercise. If by faith be meant belief in things unseen, this passes away when the unseen is seen. If hope be taken as referring only to the future state in general, then when that state is reached hope passes away. But faith and hope are really permanent elements of human life, faith being the confidence we have in God, and hope the ever-renewed expectancy of future good. But while faith maintains us in connection with God, love is the enjoyment of God and the partaking of His nature; and while hope renews our energy and guides our aims, it can bring us to no better thing than love.

1900 · an unnamed earlier writer, quoted by Kuyper, The Work of the Holy Spirit Volume Three. The Work of the Holy Spirit in the Individual (Continued), Second Chapter. LOVE, XXIII. The Greatest of These is Love

Faith is much, hope is more, and love is most. Faith unites us with God; hope lifts us up to God; but love makes us conformable to God, for God is Love. Faith is the child of humility, hope the offspring of persecution, but love the fruit of faith and hope together. By faith and hope we do in a certain sense seek ourselves; love alone makes us forget ourselves, working for the salvation of others. Faith kneels down in the closet, and hope, in holy ecstasy, sees the heavens opened; but love sends us thence back into the world to impart the treasure of comfort there received to others. Yea, of love, not of faith and hope, can it be said, that it never faileth. Faith is turned into sight and hope into enjoyment, for what a man seeth why doth he yet hope for? But even before the throne of God, love remains as young as when for the first time it was born in the heart. Even there the bond of perfection is at once the condition and the pledge of an infinite increase in holiness and blessedness; and, therefore, it is the greatest forever, both here and there, even tho its name has merely third place. To the Christian here these three are constant companions; whatever may change and vanish away, they can abide, for they are the unchangeable mark of every believer. They must abide, or our entire Christianity becomes a form without life. They will abide, for they are so sublimely divine and so truly human. Faith may have to wrestle with darkness, hope with doubt, love with resistance; but where Christ truly lives in the heart, they must abide forever.”

1910 · Alexander Maclaren, Expositions of Holy Scripture: 1 Corinthians 13.8-13

The cessation to which he refers is their cessation in the light of the perfect Future. With regard to the other statement, the abiding of faith, hope, charity, that, too, has been misapprehended as if it indicated that faith and hope belonged to this state of things only, and that love was the greatest of the three, because it was permanent. The reason for that misconception has mainly lain in the misunderstanding of the force of ‘Now,’ which has been taken to mean ‘for the present,’ as an implied contrast to an unspoken ‘then’; just as in the previous verse we have, ‘Now we see through a glass, then face to face.’ But the ‘now’ in this text is not, as the grammarians say, temporal, but logical. That is, it does not refer to time, but to the sequence of the Apostle’s thought, and is equivalent to ‘so then.’ ‘So then abideth faith, hope, charity.’

1910 · Alexander Maclaren, Expositions of Holy Scripture: 1 Corinthians 13.8-13

When Paul takes three nouns and couples them with a verb in the singular, he is not making a slip of the pen, or committing a grammatical blunder which a child could correct. But there is a great truth in that piece of apparent grammatical irregularity; for the faith, the hope, and the love, for which he can only afford a singular verb, are thereby declared to be in their depth and essence one thing, and it, the triple star, abides, and continues to shine.

c. 370–419 · Jerome, Letters 82.11

Charity is the mother of all virtues, and the apostle’s words about faith, hope and charity are like that threefold cord which is not quickly broken. We believe, we hope, and through our faith and hope we are joined together in the bond of charity.

391–430 · Augustine of Hippo, Sermons on Selected Lessons of the New Testament (Sermones 51-147) 55.5

But necessary it is that thou have charity, that thou have faith, that thou have hope; that that which is given may be sweet unto thee. And these same, faith, hope, charity, are three. And these too are gifts of God. For faith we have received from Him; “As God,” saith he, “hath distributed to every one the measure of faith.” And hope we have received from Him, to whom it is said, “Wherein Thou hast caused me to hope.” And charity we have received from Him, of whom it is said, “The charity of God is shed abroad in our hearts by the Holy Ghost, which hath been given to us.” Now these three are likewise in some measure different; but all gifts of God. For “there abide these three, faith, hope, charity; but the greatest of these is charity.”

c. 426–429 · John Cassian, Conferences (Conlationes) 11.6

Love also fears no destruction from sins, for “love never faileth;” and again: “love covers a multitude of sins.” And therefore the blessed Apostle confines the whole sum of salvation in the attainment of those three virtues, saying “Now abideth faith, hope, love, these three.” For faith is what makes us shun the stains of sin from fear of future judgment and punishment; hope is what withdraws our mind from present things, and despises all bodily pleasures from its expectation of heavenly rewards; love is what inflames us with keenness of heart for the love of Christ and the fruit of spiritual goodness, and makes us hate with a perfect hatred whatever is opposed to these. And these three things although they all seem to aim at one and the same end (for they incite us to abstain from things unlawful) yet they differ from each other greatly in the degrees of their excellence. For the two former belong properly to those men who in their aim at goodness have not yet acquired the love of virtue, and the third belongs specially to God and to those who have received into themselves the image and likeness of God.

1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 17, a. 5, co.

I answer that, Since specific differences, by their very nature, divide a genus, in order to decide under what division we must place hope, we must observe whence it derives its character of virtue. Now it has been stated above (A[1]) that hope has the character of virtue from the fact that it attains the supreme rule of human actions: and this it attains both as its first efficient cause, in as much as it leans on its assistance, and as its last final cause, in as much as it expects happiness in the enjoyment thereof. Hence it is evident that God is the principal object of hope, considered as a virtue. Since, then, the very idea of a theological virtue is one that has God for its object, as stated above (FS, Q[62], A[1]), it is evident that hope is a theological virtue.

1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 17, a. 6, co.

I answer that, A virtue is said to be theological from having God for the object to which it adheres. Now one may adhere to a thing in two ways: first, for its own sake; secondly, because something else is attained thereby. Accordingly charity makes us adhere to God for His own sake, uniting our minds to God by the emotion of love. On the other hand, hope and faith make man adhere to God as to a principle wherefrom certain things accrue to us. Now we derive from God both knowledge of truth and the attainment of perfect goodness. Accordingly faith makes us adhere to God, as the source whence we derive the knowledge of truth, since we believe that what God tells us is true: while hope makes us adhere to God, as the source whence we derive perfect goodness, i.e. in so far as, by hope, we trust to the Divine assistance for obtaining happiness.

1265–1273 · Thomas Aquinas, Summa Theologica I-II, q. 65, a. 4, co.

Because the act of hope consists in looking to God for future bliss. This act is perfect, if it is based on the merits which we have; and this cannot be without charity. But to expect future bliss through merits which one has not yet, but which one proposes to acquire at some future time, will be an imperfect act; and this is possible without charity. Consequently, faith and hope can be without charity; yet, without charity, they are not virtues properly so-called; because the nature of virtue requires that by it, we should not only do what is good, but also that we should do it well (Ethic. ii, 6).

1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 17, a. 8, co.

Hence in the order of generation, hope precedes charity. For just as a man is led to love God, through fear of being punished by Him for his sins, as Augustine states (In primam canon. Joan. Tract. ix), so too, hope leads to charity, in as much as a man through hoping to be rewarded by God, is encouraged to love God and obey His commandments. On the other hand, in the order of perfection charity naturally precedes hope, wherefore, with the advent of charity, hope is made more perfect, because we hope chiefly in our friends. It is in this sense that Ambrose states (OBJ[1]) that charity flows from hope: so that this suffices for the Reply to the First Objection.

1265–1273 · Thomas Aquinas, Summa Theologica I-II, q. 62, a. 4, ad 3

With regard to this, love always precedes hope: for good is never hoped for unless it be desired and loved. Hope also regards the person from whom a man hopes to be able to obtain some good. With regard to this, hope precedes love at first; though afterwards hope is increased by love. Because from the fact that a man thinks that he can obtain a good through someone, he begins to love him: and from the fact that he loves him, he then hopes all the more in him.

1754 · John Wesley, Explanatory Notes on 1 Thessalonians 1.3

Remembering in the sight of God - That is, praising him for it. Your work of faith - Your active, ever-working faith. And labour of love - Love continually labouring for the bodies or souls of men. They who do not thus labour, do not love. Faith works, love labours, hope patiently suffers all things.

1834 · Albert Barnes, Notes on the Bible: Colossians 1.5

For the hope which is laid up for you in heaven - That is, "I give thanks that there is such a hope laid up for you." The evidence which he had that this hope was theirs, was founded on the faith and love to the saints which he heard they had evinced. He fully believed that where there was such faith and love, there was a well-founded hope of heaven. The word "hope" here is used, as it often is, for the thing hoped for. The object of hope - to wit, eternal happiness, was reserved for them in heaven. Whereof ye heard before - When the gospel was first preached to you. You were told of the blessed rewards of a life of faith, in heaven.

1871 · A. R. Fausset, Commentary Critical and Explanatory on Colossians 1.5

For—to be joined with the words immediately preceding: "The love which ye have to all the saints because of (literally, 'on account of') the hope," &c. The hope of eternal life will never be in us an inactive principle but will always produce "love." This passage is abused by Romanists, as if the hope of salvation depended upon works. A false argument. It does not follow that our hope is founded on our works because we are strongly stimulated to live well; since nothing is more effectual for this purpose than the sense of God's free grace [Calvin]. laid up—a treasure laid up so as to be out of danger of being lost (2Ti 4:8). Faith, love, and hope (Col 1:4, 5), comprise the sum of Christianity. Compare Col 1:23, "the hope of the Gospel."

1892 · James Denney, The Expositor's Bible: The Epistles to the Thessalonians The First Epistle to the Thessalonians, II. The Thanksgiving

The conjunction of these three in the earliest of Paul's letters is worthy of remark. They occur again in the well-known passage in 1 Cor. xiii., where, though they share in the distinction of being eternal, and not, like knowledge and eloquence, transitory in their nature, love is exalted to an eminence above the other two. They occur a third time in one of the later epistles—that to the Colossians—and in the same order as here. That, says Lightfoot on the passage, is the natural order. "Faith rests on the past; love works in the present; hope looks to the future." Whether this distribution of the graces is accurate or not, it suggests the truth that they cover and fill up the whole Christian life. They are the sum and substance of it, whether it looks back, or looks round, or looks forward. The germ of all perfection is implanted in the soul which is the dwelling-place of "these three."

1902 · Alexander Maclaren, The Expositor's Bible: Colossians 2

As far as the language goes, we may either read “We give thanks ... because of the hope,” or “the love which ye have ... because of the hope.” But the long distance which we have to go back for the connection, if we adopt the former explanation, and other considerations which need not be entered on here, seem to make the latter the preferable construction if it yields a tolerable sense. Does it? Is it allowable to say that the hope which is laid up in heaven is in any sense a reason or motive for brotherly love? I think it is. Observe that “hope” here is best taken as meaning not the emotion, but the object on which the emotion is fixed; not the faculty, but the thing hoped for; or in other words, that it is objective not subjective; and also that the ideas of futurity and security are conveyed by the thought of this object of expectation being laid up. This future blessedness, grasped by our expectant hearts as assured for us, does stimulate and hearten to all well-doing.

1902 · Alexander Maclaren, The Expositor's Bible: Colossians 2

The deepest motive for all the graces of Christian character is the will of God in Christ Jesus, apprehended by loving hearts. But it is quite legitimate to draw subordinate motives for the strenuous pursuit of holiness from the anticipation of future blessedness, and it is quite legitimate to use that prospect to reinforce the higher motives. He who seeks to be good only for the sake of the heaven which he thinks he will get for his goodness—if there be any such a person existing anywhere but in the imaginations of the caricaturists of Christian teaching—is not good and will not get his heaven; but he who feeds his devotion to Christ and his earnest cultivation of holiness with the animating hope of an unfading crown will find in it a mighty power to intensify and ennoble all life, to bear him up as on angel’s hands that lift over all stones of stumbling, to diminish sorrow and dull pain, to kindle love to men into a brighter flame, and to purge holiness to a more radiant whiteness. The hope laid up in heaven is not the deepest reason or motive for faith and love—but both are made more vivid when it is strong. It is not the light at which their lamps are lit, but it is the odorous oil which feeds their flame.

1903 · Alexander Maclaren, The Life of David as Reflected in His Psalms 8

Love, too, is the condition of hope. The patience and expectation of the latter must come from the present fruition of the sweetness of the former. Of these fair sisters, Love is the elder as the greater; it is she who bears in her hands the rich metal from which Hope forges her anchor, and the strong cords that hold it; her experience supplies all the colours with which her sister paints the dim distance; and she it is who makes the other bold to be sure of the future, and clear-sighted to see the things that are not as though they were. To love the Lord is the path, and the only path, to hoping in the Lord.

1905–1910 · Alexander Maclaren, Expositions of Holy Scripture: 1 Thessalonians 5.8

Wherever a man lays hold of Jesus Christ by faith, there cannot but spring up in his heart love to Christ; and there is no love without faith. So that we may almost say that faith and love are but the two throws of the shuttle, the one in the one direction and the other in the other; whereas hope comes somewhat later in a somewhat remoter connection with faith, and has a somewhat different object from these other two.