Paul and the Language of Faith

Abstract

Gupta argues that πίστις has three meanings in Paul’s corpus: (1) believing as faith (πίστις as “belief”)—a perceptive (cognitive) kind of faith that is divinely enabled, activating a belief in the unseen, (2) obeying faith (πίστις as “faithfulness”)—based on a covenantal human-divine relationship that expects reciprocal loyalty (it is an active form of “doing faith” that is based on mutual love), and (3) trusting faith (πίστις as “trust”)—incorporates the cognitive aspects (thinking correctly about God) and active (behavioral/practical) nature of the word (the covenantal commitment of obedience). In terms of methodology, Gupta uses a semantic-domain approach to word meanings, cultural linguistics, and contextual analysis.In ch. 2, Gupta provides a synopsis of how the apostolic fathers, early and medieval Christians, the Reformers (Luther and Calvin), and modern scholars understood the language of faith.In ch. 3, Gupta discusses how πίστις is viewed in ancient non-Jewish and Jewish literature, highlighting the polyvalent use of πίστις depending on the context (e.g., “opinion,” “faithfulness,” “trust,” and “belief”), although the majority of uses emphasize relational fidelity.In ch. 4, Gupta highlights faith language in the Jesus tradition—the Synoptic Gospels and John. The predominant focus is on the three categories of πίστις in Matthew, namely, seeking, trusting, and loyal faith.In ch. 5, Gupta argues that faith language (πίστις) in 1 Thessalonians (e.g., 3:8; 5:8) and Philippians (e.g., 1:25, 27, 28‒29; 2:17) means “faithfulness”: loyalty, fidelity, commitment, and allegiance to Jesus Christ. Using military metaphors, Paul exhorts these churches to remain committed to the gospel despite persecution. A holistic commitment to Christ is demonstrated through loyal, loving obedience to him; it is central to leadership, ethos, and mission in the community. Paul’s faith language is similar to what is found in the book of Revelation (e.g., Rev 2:10, 13, 19, 23‒25).In chs. 6‒7, Gupta posits that Paul stresses an epistemological meaning of πίστις in 1 and 2 Corinthians. True faith is based on God’s faithfulness/loyalty and the human embracing of the gospel of Jesus Christ (his death and resurrection). In contrast to the Greco-Roman desire for honor in worldly wisdom, Paul argues for a humble faith that believes in the wisdom of the cross. Such a “faith,” based on the unbelievable, uncertain, unseen, and requiring a deep reliance on the invisible God (e.g., 1 Cor 1:9, 21; 2:4‒5; 3:5; 15:14‒19; 2 Cor 4:1–5:10; 6:16; 12:9; 13:2, 13), is risky.In ch. 8, Gupta surmises that πίστις in Galatians can be understood as covenantal pistism. In Galatians, Paul separates “faith” (πίστις) and “law” (νόμος), requiring a covenantal commitment and obedience to Jesus Christ. Rather than being opposing terms, they convey the necessity of both human and divine agency (human faith response and divine grace). Thus, Gupta argues for covenantal pistism; the faithful/obedient “way of life” of the Pauline congregation, while God in and through Christ (“in Christ”) becomes the center of this human-divine relationship. Thus, πίστις summarizes the unmediated covenantal Christ-relation (e.g., 1:23; 2:16, 20; 3:8‒9, 12).In ch. 9, Gupta discusses Paul’s faith language in Rom 1:16‒17. Gupta analyzes Hab 2:4 with Rom 1:16‒17 and argues that Paul encourages the church to maintain an unqualified trust in God. Thus, πίστις language stresses a whole-life reliance on God’s faithfulness, while requiring human fidelity, namely, obedient, trusting faith. Despite the circumstances the church faces, Paul beckons them to trust God as their source of life.In ch. 10, Gupta briefly addresses the meaning of πίστις Χριστοῦ in Paul’s corpus. In Gupta’s estimation, πίστις Χριστοῦ refers to the grace of God initiated by Christ’s faithfulness while believers participate in this Christ-relation by faith. Thus, both sides of the divine-human relationship are in view.Finally, Gupta reiterates his view that πίστις in Paul’s corpus can move along a spectrum of meanings depending on context. He reviews the three categories of faith language in Paul: believing faith, trusting faith, and faithful/loyal faith. Both divine and human agency are necessary in the faith language of Paul’s corpus.Gupta provides a compelling study of faith language in Paul. One might argue that a more extensive treatment of πίστις in Paul’s corpus would be beneficial and that faith as allegiance/fidelity appears to be the book’s overarching theme, yet he deals with the Pauline contexts carefully and with expertise.