GOD gives His children great and glorious promises, but He does not always fulfill them immediately. He postpones at times the fulfillment and occasionally allows many difficulties to come between in order to test their faith. Nevertheless, to be able to proceed courageously, hope is needed, and this we shall now discuss. Hope is expressed in Hebrew by the words tikvah, tocheleth, sebber, all of which mean “expectation” and are translated by the word hope. There is also kislah, kesel because the foolish world hopes without foundation and ridicules the expectation of the godly. Furthermore, there is bittachon, which is expressive of trust without fear. In Greek the word is elpis which signifies “to build upon faith, to be free of anxiety, to anticipate with certainty.” Occasionally it signifies the matter hoped for; here it signifies the motion of the heart.

Hope is a propensity[1] infused[2] by God into the hearts of believers by means of the Word, whereby they patiently, actively, and with assurance anticipate future promised benefits.

Hope is a propensity. Propensities are generally distinguished as being either acquired or infused. Acquired propensities complement either the intellect, the will, or actions, thus enabling one to engage in artistic activity. These skills are acquired by way of much exercise. The infused propensities are faith, hope, love, etc. Man, due to his blindness, evil disposition, and impotence cannot acquire these by his own activity; rather they are infused into the soul by God. Having been infused, they by the cooperation of the Holy Spirit are improved by way of many exercises. God does not infuse them repeatedly with every act, implying that man would time and again be destitute. Rather, when God makes the soul spiritually alive, He gives her a virtuous disposition and the competence to be spiritually active. By reason of this competence the regenerated man, by the coinciding operation of the Holy Spirit who must continually influence him, brings forth various virtues. Such is also true for hope, for it is not a transitory[3] act, but rather a propensity—a disposition of spiritual competence from which deeds proceed.

The Nature of Hope

The nature of hope consists in a sure expectation. Hope is not the equivalent of possession: whatever one possesses, one cannot hope for. “Hope that is seen is not hope: for what a man seeth, why doth he yet hope for?” (Rom 8:24). Hope expects and anticipates that which has not been observed as yet, is not yet present, but which is yet to come. “But if we hope for that we see not, then do we with patience wait for it” (Rom 8:25). The apostle therefore conjoins expecting and hoping—the latter explaining the former. “According to my earnest expectation and my hope...” (Phi 1:20).

Hope is a sure expectation. It is not a wish such as, “I wish I had this and that”—as Balaam said, “Let me die the death of the righteous, and let my last end be like his!” (Num 23:10). Such is the hope of the unconverted. They are neither partakers of the promise nor of the matter, and yet they say, “I hope to be saved.” Thus, their hope is but a wish which shall come to naught. “When a wicked man dieth, his expectation shall perish: and the hope of unjust men perisheth” (Pro 11:7).

The object of hope consists in the promised or future benefits. God Himself is the supreme good and the complete felicity[4] of man. In the covenant, God promises Himself to believers and God is thus the object of hope. God is, however, also the Promisor and Giver of all salvation to His children, and He is thus once more the object of hope. Those who exercise hope look to Him, expect from Him, and rest in Him as the One who is good, true, immutable, and omnipotent. “Hope thou in God” (Psa 42:5); “And have hope toward God” (Act 24:15). He is therefore called “the hope of Israel” (Jer 14:8). “For Thou art my hope, O Lord GOD” (Psa 71:5). Hope expects benefits from God. These benefits are temporal, spiritual, or eternal in nature. Hope is also exercised relative to temporal benefits, for God has also promised temporal benefits— this referring in a general sense to all that they stand in need of to serve Him according to His purpose in this life. “I will never leave thee, nor forsake thee” (Heb 13:5); “God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it” (1Co 10:13). A believer may and must take hold of this promise, let go of all fear, and expect its fulfillment with certainty.

The Objects of Hope

Hope has as one of its objects eternal felicity. Hope is a “hope of salvation” (1Th 5:8); “The hope which is laid up for you in heaven” (Col 1:5); “...hope of the glory of God” (Rom 5:2); and “the hope of eternal life” (Tit 1:2). All that is of this world is transitory and to be esteemed of little value, but that which is eternal is everything. If eternity weighs down upon the heart and man considers himself as having to depart from here either into glory or eternally to be in a place of horror, he will shake and tremble. He cannot be at peace unless he is assured of his eternal felicity. God promises this to believers, and they must hold this before them as the goal to be attained and therefore strive and reach out for it. Since God promises salvation, they must hope for, anticipate, and expect it with assurance. That will engender[5] comfort and a zeal for godliness.

Hope focuses upon promised benefits. Where there is no promise there can also be no hope; and if there are promises, there can likewise be no hope unless these promises have been made unto us. Only believers are heirs of the promise and therefore they alone are able to hope. When Scripture therefore speaks of hope, it simultaneously speaks of promises, and is thus called “the hope of the promise” (Act 26:6); “In hope of eternal life, which God, that cannot lie, promised before the world began” (Tit 1:2). The heathen are therefore said to be without hope, due to being “strangers from the covenants of promise” (Eph 2:12).

Hope focuses upon future benefits. Faith and hope both ascertain the reality of a matter. Faith focuses upon future benefits as much as hope does. They differ, however, in that faith represents these future benefits as if they are a present reality. “Now faith is the substance of things hoped for, the evidence of things not seen” (Heb 11:1). Hope, however, postpones the matter and considers it as yet having to come to pass. “Not as though I had already attained...but I follow after...I press toward the mark for the prize of the high calling of God in Christ Jesus” (Phi 3:12, 14). The person who exercises hope says, “It is true; I do not have it as yet, but I shall have it.” He does not say, “Maybe,” nor, “There is a good probability,” but rather, “It is certain and infallibly true. It cannot miscarry; it is definite; I shall have it. I commit myself to this with such certainty as if I already had it. I adjust my conduct accordingly, for I am counting on it and I proceed in reliance upon this.” So much about the objects of hope.

To the object of hope we join the subjects of hope—who are the children of God. An unconverted person has no basis for hope, since there is no promise for him whatsoever. Furthermore, being dead, he can also not bring forth the deeds of life. To have hope is the privilege of God's children only. In regeneration they have received life and thus also the ability to exercise hope. “...which according to His abundant mercy hath begotten us again unto a lively hope” (1Pe 1:3). The promises are made to them only, and therefore they alone have a basis for hope. “Wherein God, willing more abundantly to show unto the heirs of promise the immutability of His counsel, confirmed it by an oath...to lay hold upon the hope set before us” (Heb 6:17-18). Hope is therefore called “the hope of the righteous” (Pro 10:28; Gal 5:5). They only hope, and they only are exhorted to hope. “I wait for the LORD, my soul doth wait, and in His word do I hope. Let Israel hope in the LORD” (Psa 130:5, 7). It is grievous that they who may and are able to hope do not more frequently engage therein.

The Cause and Means of the Exercise of Hope

The cause of the exercise of hope is God alone. God promises the matters: “And this is the promise that He hath promised us, even eternal life” (1Jo 2:25). God gives the matter which is hoped for and has been promised, “Henceforth there is laid up for me a crown of righteousness, which the Lord , the righteous judge, shall give me at that day: and not to me only, but unto all them also that love His appearing” (2Ti 4:8). God infuses into them the ability to hope and in actuality causes them to hope. “Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost” (Rom 15:13); “God, even our Father, which...hath given us everlasting consolation and good hope through grace” (2Th 2:16).

The means is the Word. In the Word, God presents the matter in its beauty and preciousness. In the Word, He presents the Mediator by whom the promised matters have been merited, and by the Word God works faith in the Savior—and by faith hope is wrought in us.

All blessings contained in the promises are founded upon and confirmed in Christ, who, by His blood, has removed the partition between God and man, and who, by His merits, has merited salvation for the elect. “For all the promises of God in Him are yea, and in Him Amen” (2Co 1:20). A believer, hoping upon the promise, focuses his eye upon the Lord Jesus in order to attain the fulfillment through Him. The Lord Jesus is therefore called “our hope,” “...which is Christ in you, the hope of glory” (Col 1:27).

No one becomes a partaker of Christ—and thus also not of the benefits of the covenant—except by faith. Faith, being exercised toward Christ by receiving Him and claiming Him as one's own, views the promised benefits as being his own. Thus, hope proceeds from faith, expecting the receipt of the benefits as being one's own, and that these benefits will be most certainly given to him at the appropriate time. In that respect faith is the foundation of hope. “Now faith is the substance of things hoped for, the evidence of things not seen” (Heb 11:1); “...with all joy and peace in believing, that ye may abound in hope” (Rom 15:13).

Patience: The Adjunct[6] and Result of Hope

Hope has as its adjunct patience. There is much time, much cross-bearing, and much strife between promise and possession. Then hope comes and shows the glory of the benefits and the certainty of becoming a partaker of them. This is followed by patience, which supports hope so that it does not succumb due to tribulations, the latter being the way in which God leads to the possession of the promised matter. Since there is no other way, and since we must either let go of the benefits and forego them, or along with the end must simultaneously choose the way, hope becomes thereby a patient expectation. The believer commits himself to bearing it, wishes to bear it, and bears it willingly and with a quiet heart, for the glory and certainty of the benefits infinitely make up for this. The Lord Jesus has thus gone before, “who for the joy that was set before Him endured the cross, despising the shame” (Heb 12:2). Therefore we also must “run with patience the race that is set before us” (Heb 12:1). The apostle therefore says in Romans 8:25, “But if we hope for that we see not, then do we with patience wait for it,” and he also speaks of a “patience of hope” (1Th 1:3).

The result of hope is holy industry. Hope neither causes us to be inactive nor will it tolerate occupation with other things; instead, it engenders holy industry to attain the end in the right way. The end in view causes us to be active and to take the means in hand. God, who has promised to give the end, leads His children to this end by means of holy industry. He causes them to forsake the world, focus upon heaven, and lay aside all burdens and the sins which so easily beset[7] them. They thus courageously overcome all the obstacles that stand in the way and hinder them. He causes them to walk in the way of His commandments and to seek glory, honor, and immortality by persevering in well-doing. This is conveyed by the following exhortations: “Strive to enter in at the strait gate” (Luk 13:24); “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (2Co 7:1).

A Call to Serious Self-Examination

Having considered the nature of hope, you must now turn to yourself and observe whether this hope is to be found in you. You need no other mirror to be made acquainted with yourself than the truth itself. You will agree with me that the person for whom all hope of ever being saved is cut off is most wretched indeed. Answer for yourself the following questions:

First of all, are faith in Christ, reconciliation with God (and the sense of this), the despising of the world and all that pertains to it, the denial of your own lusts, the love of God, a sanctified life, and felicity after this life your portion and are they precious to you? A re you acquainted with them, do you recognize yourself in them, do you long for them, is it your objective, and do you reach forth unto them in order that you might attain them? Upon finding promises in the Word of God, you will find qualifications conjoined to them, indicating to whom the promises are made. Do you have these qualifications, so that you may perceive that these promises are made to you? Do you approach God with them as the One who is true and omnipotent, and do you rest with them in the promising God?[8] Do you expect the receipt of these benefits, are you intent upon them, and do you strive for them with all that is in you? Are you opposed to all that hinders you and do you overcome these obstacles? Do you endure everything to that end, reach forth to it, seek to apprehend it, and does it sanctify you? How does your heart respond? If you are inwardly convinced that these things are not to be found in you, you do not have this hope, and your insistence that you nevertheless have this hope is nothing but deceit. Your hope will truly be deceived if you die in this condition.

Secondly, answer once again: Are not your anticipation, your expectation, your hope, and your rest related to men? Do you not expect it from that gentleman or that friend who will help you, expecting it now to go well? Do you not—in your heart—end in them, their presence, their favor, and their power? Do you not put your trust in money and belongings, and endeavor to find rest in the pursuance of them? Are you not encouraged when you have them and does this not remove your fear? Are you relying upon your skills, your deftness[9], and your strength? If you cannot find help or rest anywhere, do you then not fix your hope upon a change of season, reasoning that you cannot help this, but that it has to be this way, and that therefore you will exercise patience? If your heart responds affirmatively and acquiesces[10] that this is an accurate representation of your condition, then be assured that you are without hope in God and upon salvation, for these are contradictory to each other and cannot go hand in hand.

Thirdly, answer once more: You have a hope of being saved. But do you have a basis for this hope, or is it only because you would like to be in heaven when you can no longer bear it here, since it is better there than to be in hell? Is it because your own spirit testifies that you will indeed be saved and does that put you at ease? Or is it because you are baptized, faithfully attend church, partake of the Lord's Supper, pray to God, give alms, and lead a life beyond reproach? If your heart responds that such is the case, I say to you that you have no basis for your hope and that no promises are made to such persons. Your hope is vain.

You, therefore, having been convinced by a threefold variety of questions that you do not have a true hope, consider how wretched you are, for there is not a single promise to be found for you in the Bible—there is not one whereby you can comfort yourself. Rather, all the threatenings and curses recorded in the Word of God are applicable to you. They will become a reality for you if you do not repent. Hear for a moment what the Lord says concerning your hope. “The hypocrite's hope shall perish: whose hope shall be cut off, and whose trust shall be a spider's web” (Job 8:13-14). It is indeed woven together, but it is the weakest structure there is. When removed by either the wind or a mop, it lies there—fully undone. “But the eyes of the wicked shall fail, and they shall not escape, and their hope shall be as the giving up of the ghost” (Job 11:20). What will it avail you that you have deceived yourself with an imaginary hope if you find yourself to be excluded? Therefore, awake and repent!

The Godly Rebuked and Exhorted

The godly are also to be rebuked for the feebleness with which they exercise hope. For they have reason to hope, and the principle of hope is already within them—something they ought to be convinced of in answering the three questions presented above. Yes, it is a great error that they are more engaged in striving against their hope than to stir it up—as if they had only then accomplished something when saying, “My strength and my hope is perished from the LORD” (Lam 3:18). All promises have been made to you. Why do you not acknowledge this to be so, being judgmentally convinced[11] that it is true within—the Word of God being the judge here? How is it possible that the heirs of the promises have so little dealings with them, and so rarely strive for possession of, hope in, and longingly and joyfully expect the fulfillment of the promises?

There are matters which prevent them from doing so.

(1) The promised matters are frequently obscure, so that they cannot perceive the glory and beauty of them. This impedes the longing for them. This is generally caused when the contemplation and a continual focus upon these matters are neglected.

(2) There is the commission of sins, in consequence of which they doubt their spiritual state and are fearful of not being a partaker of Christ and all His benefits.

(3) They are overwhelmed by the grievousness and the long duration of the cross. This causes their soul to be cast down (Psa 42:6).

(4) Historical faith is under attack, or it is too weak to ascertain matters with certainty and infallibility as to their clarity and veracity.

By all these the godly are thus prevented from being exercised in hope. I maintain, however, that these ought not to hinder them. They ought to labor with the little grace they have, and submit to their judgment as having been convinced of it. For to neglect the exercise of hope will confuse them more and more, rob them of their strength, and cause them to sink down in listlessness and discouragement—yes, to sink away in despondency. They dishonor God in His goodness, truth, faithfulness, and omnipotence, and give the devil the opportunity to toss them back and forth. And rest assured that you will not prevail effortlessly here. One overcomes by way of striving, and the more a person exercises hope, the more earnest he shall be in his endeavor. Therefore do not yield to hopelessness—even if your heart is not sensibly desirous for spiritual benefits, does not find any sweetness in the exercise of hope, and your unbelieving heart vehemently opposes this. Proceed then with your judgmental perception that you are a partaker of the promises. You will then perceive that hope will be quickened within you.

Therefore, lethargic[12] soul, lift up your heart, for felicity is not to be found here below. “In the LORD have I righteousness and strength: even to Him shall men come” (Isa 45:24). Consider the help of the Lord to be a certainty in all temporal and spiritual matters. Establish your salvation as being certain and immovably steadfast because He who has promised is faithful. Speak as follows: “I shall be helped. The Lord shall most certainly lead me by His counsel and take me into glory.” Rejoice in your blessedness and in that great salvation that has been promised you. Count on it and embark upon the way which leads to it. Endure all things and do not succumb to anything—it will yet all work together for good. Anticipate felicity, fully hope in it, and overcome all obstacles with a steadfast and brave heart. Everything will have to surrender to you, and the outcome will not fail. You will gain the upper hand, inherit the crown of life, and receive the end of faith, for:

First, the benefits which are the object of your hope are so precious and attractive that it will kindle the desires of all who reflect upon them attentively. To be cared for by God in this life and thus to be without care as to the outcome of a given matter is glorious and most desirable. Then we are dependent upon God in our activity and know that the outcome (whatever it may be) will be for the best, yes, anticipate grace, light, comfort, and sanctification in this life, and blessed fellowship with God hereafter. God has promised these matters to you, however, and you will be partakers of them. Are not these matters worthy to be desired by you, to be expected in hope, to be striven for, and should not your conduct be governed accordingly?

Secondly, the promises pertaining to these matters are certain. God will neither change, nor will any creature rob you of them, for they rest upon:

(1) God's truth, faithfulness, and omnipotence. “...for He is faithful that promised” (Heb 10:23); “Thou wilt keep him in perfect peace, whose mind is stayed on Thee” (Isa 26:3); “...neither shall the covenant of My peace be removed, saith the LORD” (Isa 54:10).

(2) Christ as upon a certain and immovable foundation. “Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on Him shall not be confounded” (1Pe 2:6). Could that which Christ has merited miscarry?

(3) The Word of which the Lord Jesus says, “Thy word is truth” (Joh 17:17); “For all the promises of God in Him are yea, and in Him Amen, unto the glory of God by us” (2Co 1:20).

(4) The eternal and immutable testament confirmed in the death of the Testator[13] (Heb 9:15-17). “And I appoint unto you a kingdom” (Luk 22:29).

(5) Eternal love. “Yea, I have loved thee with an everlasting love” (Jer 31:3). Those whom He has foreknown, predestinated, called, and justified, He will also glorify (Rom 8:29-30).

(6) The oath of God. “Wherein God, willing more abundantly to show unto the heirs of promise the immutability of His counsel, confirmed it by an oath: that...we might have a strong consolation” (Heb 6:17-18).

(7) The given earnest[14] which is worth infinitely more than the promised matter itself. “...in whom also after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession” (Eph 1:13-14).

(8) Fellowship with Christ. Since He is the head and already is in heaven, the members will most certainly follow. “And hath...made us sit together in heavenly places in Christ Jesus” (Eph 2:6). Therefore the apostle says, “For we are saved by hope” (Rom 8:24). Who will refuse to depend upon such a certain assurance?

Thirdly, hope is a strong consolation in cross-bearing, and in all the tribulations of this life; in all things it causes the focus to be upon the promised benefits. “So shall we ever be with the Lord. Wherefore comfort one another with these words” (1Th 4:17-18). The person who exercises hope will adduce[15] the following proof: “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Rom 8:18). Hope perceives the profit of tribulations and the glory which will follow it. “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory” (2Co 4:17).

Fourthly, hope will cause the believer to battle courageously, for it ascertains the certainty of the victory. “I therefore so run, not as uncertainly; so fight I, not as one that beateth the air” (1Co 9:26); “Now He that hath wrought us for the selfsame thing is God...therefore we are always confident” (2Co 5:5-6).

Fifthly, hope rejoices the heart; man cannot live without happiness. However, in the world the godly endure many tribulations, and if they had nothing but tribulation they would succumb. All that man strives for is related to happiness, for a joyful heart begets strength for soul and body. Hope, however, causes the believer to “glory in tribulations” (Rom 5:3), and there is thus a “rejoicing in hope” (Rom 12:12).

Sixthly, hope sanctifies the soul. The imagination and the wish leave the work undone, but a sure hope stimulates activity. Since the matters hoped for are spiritual and holy, they thus also sanctify the person exercising hope. This is all the more so since the way in which God leads His children to glory is the way of holiness. This is to be observed in 1John 3:3: “And every man that hath this hope in Him purifieth himself, even as He is pure.” Hope in and of itself is precious, and it is furthermore precious since it engenders courage, joy, and holiness.

Seventhly, in addition to all—this being the most eminent virtue—hope glorifies God and the Lord Jesus. It acknowledges God's sovereignty in either accepting or bypassing a sinful person; God's free grace to grant such a one salvation in spite of his sins; His truth, immutability, and faithfulness; the fact that He keeps His word and will most certainly fulfill His promises; His omnipotence in preserving them unto salvation in spite of all their enemies, as well as in granting it to them; and the love of God and of the Lord Jesus to give Himself as a Surety and in meriting salvation for His own by virtue of His satisfaction.

Therefore, all who desire to glorify God, be active to exercise hope continually. Be continually engaged in seeking for all manner of promises in the Word of God, appropriating them to yourself, and relying upon them. Do not cease to pray that the Lord may cause you to hope. Stir up others, and let the exhortation of others to hope steadfastly find entrance into your hearts. While you are thus engaged, you will experience that your hope will not make you ashamed; but that you, upon patiently anticipating their fulfillment, will most certainly become a partaker of these blessings at the appointed time.

—From The Christian's Reasonable Service, reprinted by Soli Deo Gloria. Used by permission.

Wilhelmus A'Brakel (1635-1711): Venerated theologian representing the Dutch Second Reformation, author of the four volume The Christian's Reasonable Service. Born in Leeuwarden, the Netherlands.

[1] propensity – a bent of mind, inclination or disposition.

[2] infused – put in, introduced into, instilled.

[3] transitory – existing only for a short time.

[4] felicity – happiness.

[5] engender – produce or cause to exist.

[6] adjunct – something added to another.

[7] beset – surround; hem in.

[8] When speaking of qualifications, A'Brakel is not attempting to focus the reader solely upon works or religious feelings. As he shows, these things flow from faith in the promises of Christ. His target is not the weak Christian, but the religious hypocrite.

[9] deftness – skill or agility.

[10] acquiesces – to consent without protest.

[11] “Judgmentally convinced” and “judgmental perception”are A'Brakel's way of saying that these sleepy Christians believe the truth - their judgement is convinced - but they are not experiencing the fulness of their hope in Christ.

[12] lethargic – drowsy; inclined to sleep; sluggish.

[13] testator – one who makes a legally valid will or testament before death.

[14] earnest – a token given in advance which promises something to come.

[15] adduce – offer something as evidence or proof.