Scope and Uses of the Word “Hope”

At times simply indicating a wish (2 Cor. 11:1), in the Bible the word “hope” most often designates a disposition of soul, the grounds for one’s hope, or the outcome for which one hopes.

Those whom God has helped and delivered expect to see God’s power again when future needs arise, knowing that in God there are reasons for hope. Mere optimism assumes that bad circumstances will improve with the passing of time. In contrast, hope assumes that God is faithful and is convinced that he is able to bring about his good purpose (Isa. 44:1–8). So at its core, biblical hope is hope in God, rooted in God’s covenant faithfulness (Ps. 62:5–8; Jer. 14:8; 17:13; Rom. 4:18; 5:1–5). Hope trusts God in the present and lives even now on the strength of God’s future accomplishments (Gal. 5:5; Heb. 11:1).

Both of the main OT words for “hope” (Heb. roots qwh and ykhl) are at times translated “wait.” By definition, hope means that God’s promised outcome has not arrived, and that some time will pass before it does. But that time is filled with a sense of waiting on God, often with a deep ache of longing for God to act (see Pss. 25:16–21; 39:4–7; Isa. 40:28–31; Lam. 3:19–24).

The inner disposition of hope may be seriously threatened by injustice and other devastating life experiences, as reflected in Job 6:8–13; 14:19; 19:10. The refrain of Pss. 42:5–6, 11; 43:5 is a psalmist’s self-exhortation to hope amid oppressive and depressing circumstances: “Why, my soul, are you downcast? Why so disturbed within me? Put your hope in God, for I will yet praise him, my Savior and my God.” Words for “hope” function similarly in other psalms of lament (Pss. 9:18; 31:24; 71:5, 14; cf. Mic. 7:7).

The OT usually locates individual hope within the horizon and limits of this world. One hopes for outcomes that may be realized in one’s own lifetime; indeed, when life ends, hope ends (Prov. 11:7; 24:20; Eccles. 9:4; Isa. 38:18). Proverbs that mention hope regarding someone’s character development show an underlying concern that God’s purposes be vindicated in one’s life (e.g., Prov. 19:18; 26:12). When used in conjunction with Israel as a whole, hope looks to a more distant future and coming generations.

In the NT, hope is closely associated with Christ and his saving work. Christians now live by hope in Christ (Eph. 1:12; 1 Pet. 1:3; 3:15); indeed, he is “Christ Jesus our hope” (1 Tim. 1:1), and his future appearing is “the blessed hope” (Titus 2:13). Thus, hope refers to eschatological glory (2 Cor. 3:11–12; Eph. 1:18). It is “the hope of the resurrection” (Acts 23:6; cf. 24:15; 26:6–9), our transformation into Christ’s likeness (1 John 3:1–3). That expectation stimulates various hopes for God’s plans to be realized in one’s own or others’ lives (1 Cor. 9:10, 13; Phil. 2:19, 23; 2 Tim. 2:25; 2 John 12). So hope is named repeatedly as an essential Christian attribute (Rom. 12:12; 15:4, 13; 1 Cor. 13:13).

Hope as a Biblical Theme

With the God of hope as its covenant Lord, hope is a defining reality for Israel and a persistent theme in the historical books (e.g., 2 Sam. 23:1–7; 2 Kings 25:27–30). Psalmists find hope either in continuity with present structures (Ps. 37) or in drastic change (Pss. 33; 82), such as personal or corporate restoration.

Judgment dominates the message of the preexilic prophets, although expressions of hope are also found. But Judah’s downfall in 587/586 BC marks a turning point in prophetic hope. While preexilic prophecy bases its indictment, appeal, and warning in the exodus and the covenant, Jeremiah and Ezekiel tend to redirect hope and expectation to a new work of salvation that God will accomplish through and after the judgment of exile (e.g., Jer. 31:31–34; Ezek. 11:16–21; cf. Isa. 43:18–19). In the wake of Judah’s destruction, these prophets grasp a remarkable new vision of grace and promise. Restoration will be personal as well as national; forgiveness of sin will enable obedience to God’s law, now to be found written on their hearts.

During the exile, collection of Israel’s sacred texts enabled the shattered community to sustain identity and hope. Postexilic prophecy is often “text prophecy” that arises from reflection upon and reapplication of written prophecies, psalms, and other scriptural texts. For example, the book of Zechariah (especially chaps. 9–14) alludes to many earlier writings and also moves toward apocalyptic literature, contributing dramatic new imagery of God’s conquest of evil to establish his cosmic reign and fulfill his covenant. Messianic hopes rose throughout this period, fueled by earlier prophecies (e.g., Isa. 9; 11; 65:17; Jer. 23:5; Mic. 5:2).

If the OT gives occasional hints of an afterlife, this hope becomes manifest in the NT (2 Tim. 1:10). Jesus promises the thief on the cross fellowship after death (Luke 23:43). For Paul, “to depart and be with Christ” is such a vivid hope that “to die is gain” (Phil. 1:21–24). Such texts imply that death ushers the believer into Christ’s presence. Yet this intermediate state is not the whole picture. We are saved in hope of the redemption of our bodies (Rom. 8:23–25)—our resurrection from the dead and entry into a new glorified, bodily existence (1 Cor. 15; Phil. 3:20–21).

Christ is judge as well as savior (Matt. 16:27; 25:31–46; Acts 17:31; Rom. 2:16), and the NT anticipates final judgment of all persons and powers arrayed against God, including sin and death (1 Cor. 15:24–26; 2 Thess. 1:5–10). Christian hope involves nothing less than the return and full revelation of Jesus Christ, the resurrection of the dead, and the renewal of all creation (1 Thess. 4:13–18; Rev. 21–22)—the complete vindication of God’s rule, secured already in Christ. Then God’s redeemed people will see his face and live in his presence forever (Matt. 5:8; Jude 24; Rev. 22:4). A vision of this future enables us to press on with hope, stretching toward what is to come (Phil. 3:13–14).