HOPE is a theological grace planted in the heart by the Spirit of God whereby a Christian is quickened to the expectation of those things which are held forth in the promise. “If we hope for that we see not, then do we with patience wait for it”(Rom 8:25). Aquinas[1] describes hope thus, “Hope is concerned with a good that is hard to reach, located in the future, and open to be gained.”

Hope is concerned with a good. It looks at some good, so it differs from fear. Fear looks at evil, hope at good.

Hope is concerned with a future good. It looks at some good to come; so it differs from joy. Joy is exercised about something present, hope about something future.

Hope is concerned with a good that is hard to reach. It looks at some good which is difficult to attain; so hope differs from desire. Desire is weak and transient; it is soon over. Hope is resolute and fixed; it wrestles with difficulties and will not give up till it has the thing hoped for.

Hope is concerned with a good that is open to be gained. It looks at some good which is feasible and which there is possibility of obtaining; so hope differs from despair. Despair looks on things with black spectacles and gives all up as lost. Hope is like cork to the net which keeps the heart from sinking in despair. Thus you have seen what hope is.

QUESTION: How does hope differ from faith?

ANSWER: These two graces, faith and hope, are so alike that they have been taken one for the other. There is such a near affinity between them that, as Luther said, it is hard to find a difference. But, though they are placed near together like the two wings of the cherubim on the mercyseat, they are not the same. Indeed, in some things faith and hope do agree. Both feed upon the promise; both help to support the soul in trouble. Faith and hope are like two balloons put under a Christian which keep him from sinking in the waters of affliction. Both of these graces, like medicinal water, comfort the fainting soul. There is joy in believing (Rom 15:13); rejoicing in hope (Rom 5:2). Faith and hope, like those two golden pipes (Zec 4:12), empty their golden oil of joy into a Christian. But, though in some things these two graces agree and are alike, yet in some things they differ.

Faith and hope differ in order and priority. Faith precedes and goes before hope; it is the mother grace. Faith is the ground of things hoped for (Heb 11:1). The promises are precious. They are like the ark which had manna laid up in it; but we must first believe the things contained in the promise before we hope for them. Therefore, Jerome[2] said well, “Faith lights the lamp of hope as the fire of the altar lighted the lamps of the sanctuary.” Thus these graces differ in priority; hope is the daughter of faith.

They differ in their nature and that two ways:

Hope only looks forward at things to come; faith looks backward as well as forward. It looks at things past as well as future. Faith believes Christ's passion and resurrection as well as His coming to glory.

Hope looks at the excellency of the promise; faith looks at the certainty. Hope reads over the writing of the promise; faith looks at the seal of the promise. “In hope of eternal life, which God that cannot lie hath promised”(Tit 1:2). That which hope looks at is eternal life; that which faith looks at is the infallibility of the promise: God who cannot lie has promised. In a word, faith believes, hope waits. Faith shows a Christian the land of promise; hope sails there with patience. Thus you see how faith and hope differ, but these twins must not be parted. Faith strengthens hope and hope comforts faith, as an elm supports the vine, and the vine loads the elm with its fruit. Faith is the cable and hope the anchor, and both these help to keep the soul steady so that it does not dash upon shelves[3] or sink in the quicksands. This much for the first, what hope is.

—From “A Sacred Anchor” in A Plea for the Godly and Other Sermons by Thomas Watson, reprinted by Soli Deo Gloria. Used by permission.

[1] Thomas Aquinas – (1225-1274) an Italian, Dominican monk, theologian, and philosopher. Though Roman Catholic, the Puritans often referred to the portions of his writings with which they agreed.

[2] Jerome – (c. 347-419/420) Biblical translator, monastic leader, often regarded as the most learned of the Latin churchmen. Known for his Latin translation of the Bible, the Vulgate.

[3] shelves – a range of rocks lying at or near the surface of the water.

Thomas Watson (c. 1620-1686): non-Conformist Puritan preacher and prolific author of A Body of Divinity, The Lord's Prayer, The Ten Commandments, Heaven Taken by Storm, and numerous others. Actual place and date of birth unknown.