Words of Hope

A Word Study on the Biblical Word "Hope"

Study #10 - "Hope for Human Reformation"

Two more groupings of the Hebrew word tiqwa (a confident hope) remain for our study:  Three verses dealing with the hope of human reformation and six verses dealing with the hope of Israel's restoration. The three references that have to do with human reformation are all found in the book of Proverbs: 

1) Proverbs 19:18 - "Chasten thy son while there is hope, and let not thy soul spare for his crying."

2) Proverbs 26:12 - "Seest thou a man wise in his own conceit? there is more hope of a fool than of him."  And the third verse is a close parallel to the second one:

3) Proverbs 29:20 - "Seest thou a man that is hasty in his words? there is more hope of a fool than of him."  All of these verses speak of a potential hope for the correction or conversion of a human life.  The very nature of a proverb, including these Biblical proverbs, limits the application to what may normally be expected while allowing for contingencies that may produce exceptions to the norm.  In other words, we are now dealing with probabilities rather than certainties.  Our hope that is placed in God is always a confident expectation as we have seen in our previous studies, but our hope in human beings is a conditional expectation.  While God never changes in His nature, nor falters in His promises, human beings are limited by their sinful natures and often fail in their intentions.  Having noted the possibility of exceptions to the human expectations expressed in these proverbs, we may now make a few observations.  The first reference is to the potential hope of a parent for a chastened child.  This is a hope that is expressed in a very positive manner.  The probability of reformation for a chastened child is very good, but it is limited by the timely correction of the child - "while there is hope", and by the firm consistency of the parent - "and let not thy soul spare for his crying."  We are witnessing in our times the loss of any parental hopes for an entire generation of children who were either never disciplined or who were disciplined neither early nor firmly!  The only potential for hope in our children is to follow the Biblical commands to discipline our children before all hope is lost. Discipline is never pleasant for the parent or the child, but as Adam Clarke noted,  "... it is better that the child may be caused to cry, when the correction may be healthful to his soul, than that the parent should cry afterwards, when the child is grown to man's estate, and his evil habits are sealed for life."  This truth may be illustrated and confirmed by the other two proverbs in our study.  While the potential hope for a chastened child may be a positive one, the potential hope for a conceited thinker or a quick talker is a comparatively poor one.  In fact, there is not only more hope for a child than for them, but there is more hope of a fool than for them!  A fool (a person slow or dull of understanding) may at least be taught the truth, but once a person thinks that he is already wise or talks as though he has all of the answers, it is nearly impossible to teach them anything.  Very few adults will ever listen to correction or be willing to reform their lives once they have become settled in their character or conduct.  Worse yet, very few adults will ever be converted by the grace of God through faith in Christ once their hearts and minds have become hardened to the Gospel.  Proverbs 3:7 warns, "Be not wise in thine own eyes: fear the LORD, and depart from evil."  The apostle Paul said, "Be not wise in your own conceits" (Romans 12:16).  This verse is even addressed to Christians.  There is always a great danger in becoming conceited and unteachable, i.e. wise in our own thinking or estimation.  Isaiah cried out, "Woe unto them that are wise in their own eyes, and prudent in their own sight!" (Isaiah 5:21).  These verses give us some insight into the nature of the quick talker of Proverbs 29:20 as well.  There is a reason that the wording and warning is so similar to that dealing with the conceited thinker.  This is a person who is quick to give his opinion and view, but is unwilling to listen to anyone else.  More to the point, he is quick to argue with God's word and always has a reason why his way is better.  Such a person, like the conceited man, greatly limits any potential hope for his correction or conversion.  The hope for his reformation is comparatively slim, even to that of a fool's.  James offers some inspired commentary on this verse:  "let every man be swift to hear, slow to speak ..." (James 1:19).  This is especially important when hearing the Word of God!  "Be ye doers of the word, and not hearers only, deceiving your own selves" (James 1:22).  "If any man among you seem to be religious, and bridleth not his own tongue, but deceiveth his own heart, this man's religion is vain" (James 1:26).  Yes, the greatest hindrance to the hope of human reformation is the attitude of the human heart, and the only confident hope of human reformation is the regeneration of the human heart through faith in the Lord Jesus Christ. "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new"(IICor. 5:17).

Words of Hope

A Word Study on the Biblical Word "Hope"

Study #9 - Hope Continuing in Our Old Age

Last week we looked at the temporary eclipse of hope in the life of Naomi as recorded in the Book of Ruth.  Thankfully, her loss of hope was only a temporary one being restored through God's provision in her old age of a kinsman redeemer.  We now want to look at another example of hope in our old age as found in Psalm 71.  In this Psalm we find an example of hope continually expressed by a man in his senior years.  Psalm 71 has been called "The Old Man's Psalm" or better yet, "The Portrait of an Elderly Saint."  The author of the Psalm is not named, but many would point out that the thoughts and expressions are very much like those of David.  Twice the author makes reference to his old age:  "Cast me not off in the time of old age; forsake me not when my strength faileth" (vs.9); "Now also when I am old and grayheaded, O God, forsake me not ..." (vs.18).  The testimony of a life of faith that extends throughout to the end of one's days is indeed a powerful witness to the grace of God.  The psalmist even mentions the fact that he was "as a wonder to many"  - a living miracle of sorts, something out of the ordinary or contrary to what is often seen.  Proverbs 16:31 states: "The hoary (gray) head is a crown of glory, if it be found in the way of righteousness."  There are two things that stand out about this elderly man's hope:  1) The placement of his hope, and 2) The perpetuity of his hope.  First, his hope was confidently placed in his Sovereign God - "For thou art my hope, O Lord GOD: thou art my trust from my youth" (vs.5).  The name of God in this verse and in verse 16 is a combination of Adonai (translated here as "Lord") and JHWH (usually translated as "LORD" or "Jehovah", but when used with Adonai rendered as "GOD").  It is a combination that especially emphasizes God's Sovereign Lordship over man and all of His creation.  It is clear that this elderly saint had learned to look beyond his circumstances (dire as they were) to the strength and sovereignty of Almighty God.  Furthermore, he expresses no trust in himself (though a capable and seasoned warrior) but in God alone.  Five times he makes reference to God's Righeousness:  "Deliver me in thy righteousness" (vs.2); "My mouth shall show forth thy righteousness and thy salvation all the day" (vs.15); "I will make mention of thy righteousness, even of thine only" (vs.16); "Thy righteousness also, O God, is very high, who hast done great things:  O God, who is like unto thee!" (vs.19); and "My tongue also shall talk of thy righteousness all the day long" (vs.24).  Secondly, we find that his hope in God was continually perpetuated even unto his old age.  Three times he speaks of the continual expression of his faith in God:  "Be thou my strong habitation, whereunto I may continually resort" (vs.3); "my praise shall be continually of thee" (vs.6); and "But I will hope continually, and will yet praise thee more and more" (vs.14).  (The Hebrew word for "hope" in this last verse is a different one and will be considered later in our word study.  It is the word "yahal" and expresses "patient waiting").  Far from allowing his hope to wane or to become eclipsed by his circumstances, this dear man of God desired to not only continue the exercise of his faith, but to express it more and more!  This is a true mark of growing in grace - I need to PRAY MORE, not less, as I get older;  I need to PRAISE MORE, not less; I need to PRACTICE my faith MORE, not less, etc.!  And so as an elderly saint in a time of great trials and strong opposition, we find this aging man of God STILL TRUSTING , STILL FIGHTING, STILL PRAISING, and STILL WITNESSING for God!  "O God, thou hast taught me from my youth: and hitherto have I declared thy wondrous works.  Now also when I am old and grayheaded, O God, forsake me not; until I have shewed thy strength unto this generation, and thy power to every one that is to come" (vs.17,18).  May God give us such a hope that continues even in our old age!

 

Words of Hope

A Word Study on the Biblical Word "Hope"

Study #8 - "Hope in our Old Age"

In a previous study we had stated that there were 21 references in the Old Testament where the Hebrew word "tiqwa" was translated by the English word "hope".  Upon further review, we have now identified at least three more, for a total of 23.  We have spent the last three studies looking at the 12 occurrences of this word in the Book of Job.  The remaining eleven references may be grouped together under the following three themes:  1)  Hope remaining in our old age - Ruth 1:12; Psalm 71:5;  2) Hope for the reformation of the erring (whether children or fools!) - Proverbs 19:18; 26:12; 29:20; and  3) Hope for the future restoration of Israel (the largest of the three themes) - Jeremiah 31:17; Lamentations 3:29; Ezekiel 19:5; 37:11; Hosea 2:15; Zechariah 9:12.  In keeping with the root meaning of this Hebrew word for "hope" we have consistently observed that a true hope must be grounded in something or someone strong enough to have confidence in.  A hope that is unsubstantial is not really a hope at all!  This point is again illustrated by the two references dealing with hope during one's old age.  Ruth 1:12 provides a stark contrast with Psalm 71:5.  In the Book of Ruth we find hope temporarily eclipsed, but in the Psalm we find hope continually expressed.  Both are statements made by individuals in their senior years.  First we find Naomi whose hope has been temporarily eclipsed by the shadow of her suffering:  "Turn again, my daughters, go your way; for I am too old to have an husband.  If I should say, I have hope, if I should have an husband also tonight, and should also bear sons; would you tarry for them till they were grown?" (Ruth 1:12,13).  Naomi had lost sight of any hope because she was looking only at her circumstances:  She had lost her husband and her sons; She was too old to have another husband; and time was too short to produce more sons for her widowed daughters-in-law.  While we can certainly sympathize with Naomi in her sufferings, we are still somewhat shocked by her self-expressed bitterness:  "It grieveth me much (literally - I have much bitterness) for your sakes that the hand of the LORD is gone out against me" (1:13);  "Call me not Naomi (meaning "pleasant"), call me Mara (meaning "bitter"): for the Almighty hath dealt very bitterly with me. I went out full, and the LORD hath brought me home again empty: why then call ye me Naomi, seeing the Lord hath testified against me, and the Almighty hath afflicted me?" (1:20,21).  Someone has said that sufferings should make a Christian better, not bitter!  But Naomi by her own admission was the very personification of bitterness!  She was bitter and her hope was eclipsed because she could not see beyond her circumstances.  It is said that John Wesley was once trying to help a fellow Christian who had fallen into depression and doubt.  As they were talking, Wesley pointed out a cow standing nearby looking over a stone fence.  He asked the question, "Do you know why that cow is looking over that stone wall?" And then he provided the answer: "Because she cannot see through it!"  Naomi could only see darkness before her and was not looking above to the God who had already provided a blessing beyond her limited perception.  The rest of the story reveals the restoration of her hope through the provision of a kinsman redeemer who would in time to come place her and her daughter-in-law Ruth into the very lineage of the Messiah!  This blessing would indeed come from the very God she had been so embittered against:  "Blessed be the LORD, which hath not left thee this day without a kinsman ... and he shall be unto thee a restorer of thy life, and a nourisher of thine old age ..." (Ruth 4:14,15).  And so once again we find that the placement of our hope is critical.  Our hope must never be in our circumstances but in our Sovereign God!  Just saying "I have hope" (Ruth 1:12) doesn't make it so.  Our bitterness must turn to believing, and our hope must look beyond our circumstances and above ourselves.  We will see this expressed most fully in our next study on Psalm 71.

Words of Hope

A Word Study on the Biblical Word "Hope"

Today we will take a look at one final passage on "hope" found in the Book of Job.  We have noted that Job speaks mostly of his seeming hopelessness while his friends have tried to offer him messages of hope even though they have mistakenly concluded that Job was being punished for his sins.  Despite his great suffering, however, Job has not lost his faith in God.  He simply does not understand what God is doing or why and so he continually cries out to God for some explanation for his afflictions and for vindication of his innocence.  More and more Job expresses less hope of any earthly restoration or recovery and looks beyond this life to a heavenly hope.  In chapter 14, verse 7, Job states:  "For there is hope of a tree, if it be cut down, that it will sprout again ..." but then asks in verse 14, "If a man die, shall he live again?".  In other words, does a human being have even as much hope as a tree of ever living again once he has died?  The answer to Job's question really has a two-fold answer.  The first answer is NO!  Man is not like a tree that sprouts new growth from its stump.  He is more like water that dries up and disappears: "As the waters fail from the sea, and the flood decayeth and drieth up, so man lieth down and riseth not ..." (vs.11,12).  In other words, man does not have the innate power to physically resuscitate himself once he is dead.  Death ends man's earthly life.  We may compare other passages that make the same observation:  Psalm 6:5; 88:9-11; 115:17; Ecc. 9:10.  But the answer does not stop there!  The second part of the answer to Job's question is found in the rest of verse 12 and extends to verse 15.  In these verses we find that this same question may be answered with a resounding YES!  Physical resuscitation may be impossible, but a physical resurrection is not.  In fact Job expects such a resurrection to take place.  Layton Talbert in his book Beyond Suffering commented:  "Job is not denying but confirming a resurrection, however cloudy it may be on the fine eschatological details... Job speaks of God's hiding him in the grave until His wrath is withdrawn (14:13), of waiting until his change comes (14:14), of God one day summoning the work of His hands and Job's response to that call (14:15)."  The coming resurrection of the dead gives the believer a better hope than that of a mere restoration to an earthly life.  This is what the writer to the Hebrews spoke of concerning those who for their faith "were tortured, not accepting deliverance; that they might obtain a better resurrection ..." (Hebrews 11:35).  Job's hope in a future resurrection dealt with both the when and the what of the resurrection.  First the when:  1) When the heavens be no more - vs. 12  (We may compare this with Revelation 20:11-13); 2) When God's wrath is over - vs. 13 (We may also find this idea in God's words in Daniel 12:1,2,13); and 3) When the set time God has appointed comes - vs. 13,14.  And then the what:  1) The righteous remembered by God - vs. 13; 2) The righteous transformed by God - vs.14; 3) The righteous called forth by God - vs.15; and 4) The righteous desired by God as the work of His hands - vs.15.  That blessed day will indeed be a long, sought for reunion with God and His people!  The present reality of man's frailty and suffering will be swallowed up in the future reality of resurrection and eternal transformation for those who are found that day in Christ.  Listen again to the words of Job:  "For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth:  And though after my skin worms destroy this body, yet in my flesh shall I see God:  Whom I shall see for myself, and mine eyes shall behold..." (Job 19:25-27).  A blessed hope indeed!

Words of Hope

A Word Study on the Biblical Word "Hope"

We are still looking at the Hebrew word "tiqwa" - one of the Old Testament synonyms translated by the word "hope".  We have looked at two passages where this word is found in the book of Job.  Job's friends, at least at first, sought to give him some hope in the midst of his great sufferings.  We have seen that a Biblical hope is connected with our personal relationship to God and is based upon His great power. (See the previous two posts.)  The next positive reference to hope in the book of Job comes from the lips of Zophar in Job 11:18 - "And thou shalt be secure, because there is hope ...".  Unfortunately, Zophar is also convinced that Job's suffering has been caused by his sinfulness, and so he admonishes Job to repent (vs. 13,14).  This, of course, would be the right counsel if Job was not already right with God!  Zophar, however, rightly connects the message of hope to the necessity of repentance and restoration to God's favor whenever sin or sinfulness is the issue.  Despite the lack of relevance to Job's situation, the truth remains that true hope is found by the sinner through repentance and faith.  Zophar presents a vivid picture of the steps of true repentance:  1) "Prepare thine heart" - the heart must return to God first, then all else may follow, but not until then!  Delitzsch in his commentary on the book of Job states that this phrase "signifies to direct the heart", that is, to "give it the right direction towards God".  We may compare other passages that speak of this preparation of the heart:  Ps.78:8; I Sam.7:3; II Chr.20:33.  2) "Stretch out thine hands toward Him" - the hands are stretched out in supplication to God, reaching out to Him as it were in prayer.  3) "put iniquity far away"; "let not wickedness dwell in thy tabernacles" - be willing to forsake your sins in both your hands and your home.  A true change of heart and confession of sin will lead to a change in behavior!  And now, these conditions having been met, there is hope!  Once again a number of promises attach themselves to this hope.  We may summarize verses 15-19 as a series of freedoms:

Freedom from guilt (no spots on the face) ; freedom from fear (stated several ways); freedom from the miseries of the past (as waters that pass away); freedom from darkness (clearer than noonday and shining as the morning); and freedom from worry (security, rest and peace everywhere you dig about you!).  Yes there IS hope:  a security and safety, life and light, peace and rest that is found in knowing that our sins have been forgiven and forgotten once repented of and covered in the blood of the Lamb through faith in the Lord Jesus Christ!