Prayer Tents Bible References - Prayer Tents

HOPE

While modern connotations include shades of uncertainty associated with a desired outcome (akin to “wishful thinking”), the biblical understanding of hope is a much deeper concept that contributes significantly to the worldview of biblical faith. Included are an expectation of the future, trust in attaining that future, patience while awaiting it, the desirability of the associated benefits, and confidence in the divine promises.

In the OT hope is a prominent theme especially in the poetic and prophetic books. Hope is a fundamental component of the life of the righteous (Prov. 23:18; 24:14). Without hope, life loses its meaning (Lam. 3:18; Job 7:6), and in death there is no hope (Isa. 38:18; Job 17:15). Qoheleth affirms that so long as life endures there is hope (Eccl. 9:4).

Yet for hope to be genuine hope and not foolishness or presumption, it must be grounded in God and God’s promises. Often this hope is expressed in times of trouble and is closely related to trust in God. The righteous who trust or put their hope in God will be helped (Ps. 28:7), and they will not be confounded, put to shame, or disappointed (27:2-3; 30:6[MT 5]; 119:116; Isa. 49:23). The righteous who have this trustful hope in God have a general confidence in God’s protection and help (Jer. 29:11) and are free from fear and anxiety (Ps. 46:2[3]; Isa. 7:4). This hope, whose fundamental position is expressed in the formulas “I trust in God” (e.g., Isa. 12:2) and “the fear of Yahweh” (e.g., Prov. 23:17-18), is manifested in quiet waiting before the Lord, who rewards trusting patience with vindication (Ps. 37:5-7; Isa. 30:15).

These positive affirmations of hope are complemented by several negative statements that speak of misplaced hope. If not grounded in God and God’s promises, hope is futile, especially if it is placed in human means of attainment. Such misguided hope can turn perceptions of security into fear and anxiety (Isa. 32:9-11; Amos 6:1). Specific sources of misplaced trust that lead to ruin include riches (Ps. 52:7[9]), human righteousness (Ezek. 33:13), other people (Jer. 17:5), or objects of religious devotion such as shrines or even the temple (7:4; Hab. 2:18).

Though hope may be expressed in the desire for temporal blessing and help, it also becomes hope in an eschatological future (Isa. 25:9; 26:8; 51:5; Jer. 29:11; 31:16-17; Mic. 7:7). The restoration of the Davidic throne, the messianic expectation of the OT and apocalyptic (and later rabbinic) literature, and the resurrection of the dead were expressions of hope based on the covenant promises of God. The deliverance of the kingdom of God to the saints, the end of earthly distress through the salvation of God, and the judgment of the misplaced hope of the ungodly further characterized this eschatological hope. Its basis was a firm trust in the promises of God and confidence that they would be fulfilled.

The NT conception of hope is essentially determined by the OT view, especially in the heavily eschatological ethos of its expression. Crucial to the NT development of hope is the recognition that in Christ is found the fulfillment of the OT promises and hope (cf. Matt. 12:21; 1 Pet. 1:3). In the coming of Christ the messianic age has encroached into human history, and with it the blessings of eschatological hope. Christian hope is rooted in faith in the eschatological act of divine salvation in Christ (Gal. 5:5). So the present hope of the Christian is itself an eschatological blessing, being grounded in the salvation that is the eschatological act of God in Christ. Yet there is a paradox in the NT picture of hope, for while present hope is itself an eschatological blessing, it still retains as its focus trust and patient waiting for the future. The certainty of the eschatological consummation of God’s promised future is the present confidence, trusting patience, and desire that form the hope of Christians, and this hope is engendered through the presence of the promised Holy Spirit (Rom. 8:24-25).

The stated object of Christian hope is variously identified. It is the future hope of the resurrection of the dead (Acts 23:6), the promises given to Israel (26:6-7), the redemption of the body and of the whole creation (Rom. 8:23-25), eternal glory (Col. 1:27), eternal life and the inheritance of the saints (Tit. 3:5-7), the return of Christ (2:11-14), transformation into the likeness of Christ (1 John 3:2-3), the salvation of God (1 Tim. 4:10), or simply Christ (1:1). The certainty of this blessed future is guaranteed through the indwelling of the Spirit (Rom. 8:23-25), Christ in us (Col. 1:27), and the resurrection of Christ (Acts 2:26). Again, the eschatological future is assured through the eschatological act of salvation in Christ.

The OT emphasis on trust and patient waiting is kept in the NT as well. Christians are to trust in God’s continuing deliverance and protection (2 Cor. 1:10). Hope is produced by endurance through suffering (Rom. 5:2-5) and is at the same time the inspiration behind endurance and perseverance to the end (1 Thess. 1:3; Heb. 6:11; 10:22-23). Those who hope in Christ will not be put to shame, but will be given courage to see Christ exalted in life and in death (Phil. 1:20). It is on the basis of the trustworthy promises of God that believers find an anchor for hope (Heb. 6:18-19). So confident are believers in their hope of the future that they “boast” in this hope (Heb. 3:6) and exhibit great boldness in their faith (2 Cor. 3:12). By contrast, those who do not place their trust in God are said to be without hope (Eph. 2:12; 1 Thess. 4:13).

Hope is basic to the Christian view of life, and it issues forth in a changed perception of and approach to reality. Along with faith and love, hope is an enduring virtue of the Christian life (1 Cor. 13:13). In fact, faith and love spring from hope (Col. 1:4-5). Faith and hope become closely intertwined, as are faith and trust, and faith itself is the present expression of the confidence in the future hope (Heb. 11:1). Faith and hope produce holiness in the lives of Christians (Col. 1:23), while faith, hope, and love work together to mold believers into disciples (1 Thess. 1:3).

Mentioned alone, hope produces joy and peace in believers through the power of the Spirit (Rom. 12:12; 15:13). Paul attributes his apostolic calling to the hope of eternal glory (Tit. 1:1-2), and because of this hope widows are to enter into a ministry of perpetual prayer (1 Tim. 5:5). Moreover, hope in God’s promised future has ethical implications. Hope in the return of Christ is the basis for believers to purify themselves in this life (Tit. 2:11-14; 1 John 3:3), and it empowers those whose hearts have been sprinkled and whose consciences have been cleansed to spur one another to deeds of goodness and love (Heb. 10:22-24; cf. 1 Pet. 3:15-16).

While rightly identified as describing faith, Heb. 11:1 connects hope and faith, indicating that faith is the present reality and conviction of the unseen promise of God’s blessed future. Hope is thereby identified as a crucial component of the Christian worldview. Attainment of this future lies beyond human abilities, for it is only through hope grounded in the promise of God that believers are able to gain the blessings of faith. In this hope believers may rest confident, for the promise of God for the future is certain because of the trustworthiness of the God who promised it.

Bibliography. J. Moltmann, Theology of Hope (1967, repr. Minneapolis, 1993); C. F. D. Moule, The Meaning of Hope (Philadelphia, 1963).

Jeffrey S. Lamp

Prayer Tents Bible References - Prayer Tents

HOPE

Eerdmans Dictionary of the Bible (2000)