Word Studies in the Bible

By E. M. Zerr

FAITH - HOPE

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     These words are selected as the heading for this article because they are related. The relationship sometimes is a likeness and at others it is not. And because they are so frequently used erroneously as if they were wholly interchangeable, the task of this article will be to show the fundamental meaning of each. I shall consider the noun form only, since other forms are derivatives of the noun and have virtually the same meaning. The first is from PISTIS and is so translated 239 times in the King James Version. Thayer uses one and a half pages of his lexicon, which includes his definitions (the parts in italics) and comments. In looking through his lengthy article I find that many of his definitions have to do with the particular application of the word in certain passages. That would be highly useful were we intending an exhaustive treatment of the word as pertaining to the entire system of salvation. This column would not have space for such a detailed study. Therefore I shall quote the first and general definition of the word as follows: "Faith; conviction; belief." Hence regardless of various theories that may be connected with it, the word fundamentally has the one meaning.

     Thayer gives us "faith" and "belief" in his primary definition. They are also a part of our English vocabulary, thus we may observe how either of them is used in speech. A court will instruct a jury as follows: "If you believe upon the testimony presented, your verdict should be," etc. No man is expected to believe anything in the absence of testimony, for that would be a mental impossibility. This coincides with the statement of Paul in Romans 10:17 as follows: "So then faith cometh by hearing, and hearing by the word of God." It should be observed that this passage (and all others in the same class), pertains directly to the faith that is necessary to salvation (see verses 13, 14 of the same chapter). There are some items in the life of a Christian that pertain to the subject of expediency--cases where he may or may not participate whichever he chooses. But even in these he is not permitted to proceed without faith. Romans 14:23 reads as follows: "And he that doubteth is damned if he eat, because whatsoever is not of faith is sin." The passage is used indiscriminately by many brethren, to show that we must have a "thus saith the Lord" for all that we do in the service to Him. That principle is in the text, but Paul had in mind only the eating of meat. And the testimony on which a disciple may eat meat in faith is in the same chapter.

     The second word of our heading is from ELPIS and Thayer says it is always used in a good sense in the New Testament. He defines it as a noun as follows: "Expectation of good, hope." The popular definition of hope among teachers of the scriptures is "expectation and desire." Such a definition is not so worded in any dictionary that I have seen, yet the phrase is justified by the information just obtained from Thayer's definition, and the declaration preceding it. If it is always used in a good sense, then the thing expected is desirable also. In the very nature of the case, one could not expect some desirable favor did he not have some ground or evidence for it. Thus we have Paul's statement in Hebrews 11:1 as follows: "Now faith is the substance [foundation] of things hoped for, the evidence of things not seen."

     The use of the word "evidence" is perfectly in line, for we have just seen that faith is possible only where there is evidence. The simple word "faith" can account for our acceptance of any divine statement, such as portrays the existence of some desirable experience yet to come. But it takes more than that to enable us to expect it. Here is the basic difference

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between the two words in our heading. The second requires all that is necessary for the first, and then something more. The passages relating to this angle of the subject are too numerous to quote here. I will use the one in I John 3:3 as follows: "And every man that hath this hope in him purifieth himself as he is pure. "

     The principal thought in our heading is clearly brought out. Faith enables one to see figuratively the good things the Lord has in store for his faithful servants. Then if that faith is as strong as it should be. it will cause the believer to comply with the duties that are divinely required. When that is done he will be able not only to desire the good things of the eternal world, but will also have right to expect them, so that both elements of hope will apply in his case. With such a hope as the incentive for his conduct, he will labor in the work of the Lord according to the instructions given him. Hope is neither past nor present but strictly future. "Hope that is seen is not hope; for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it" (Romans 8:24,25). It is this hopeful waiting that causes us to qualify for the reward, which is the reason the apostle also just said that "we are saved by hope."