Hope in the philosophy of Philo of Alexandria

Introduction

Hope is a fundamental concept that permeates various religious and philosophical traditions. In the Non-Canonical Jewish Scriptures and in the philosophy of Philo of Alexandria, hope takes on distinct forms that reflect the spiritual and political realities of Jewish communities in the diaspora and in the Palestinian lands. This article explores how hope is presented in the Testaments of the Patriarchs, the Book of Ethiopian Enoch, the Psalms of Solomon, the Qumran Community, and the Philosophy of Philo of Alexandria, highlighting their nuances and theological implications.

1. The Testaments of the Patriarchs

In the Testaments of the Twelve Patriarchs, initially written in the pre-Christian period, hope in the diaspora is based on fidelity to the Law, with the expectation of a return to the promised land (Testaments of the Twelve Patriarchs 12, Juda 26; Asafe 7, 7; Benjamin 10, 11). In the later version from the first century AD, the exhortation to obey the Law is expanded by the perspective of resurrection (Testaments of the Twelve Patriarchs 12, Juda 25, 1-5). These texts not only recognize hope as a central element of Jewish spirituality but also anticipate the Christian tension of the “already and not yet” of salvation.

2. Hope in the Philosophy of Philo of Alexandria

Philo of Alexandria, a Hellenistic Jewish philosopher, uses the terms *ἔλπίς* (hope) and *ἐλπίζειν* (to hope) with meanings distinct from those found in the Septuagint, emphasizing expectation over confidence. He explicitly defines *ἔλπίς* as “expectation (προσδοκία) of good” (*Post. Cain. 26*). Philo contrasts *ἔλπιs*, understood as a dependence of the spirit on God, with irrational and bodily desire (*ἐπιθυμία*). For him, religious hope is a rational and secure expectation (*Post. Cain. 26*).Philo also relates *ἔλπίς* to the future knowledge provided by the spirit. While sensory knowledge (*αἰσθησις*) is limited to the present, the spirit can recall the past, perceive the present, and anticipate the future, either through expectation (*προσδοκία*) or hope (*ἔλπιs*) (*Leg. All. 1, 42-45; Virt. 75*). In *Migr. Abr. 154*, Philo associates *ἔλπίς* with the triple illumination of the spirit, understanding it as a secure expectation.

3. Hope in the Allegorical Narrative of Israel

In Philo’s allegorical interpretation of the history of Israel, which focuses on God and the soul, he connects human trust to true hope in God. For Philo, hope as an expectation of happiness is part of human nature, alleviating the burdens of the present and announcing the joy of the future (*Praem. et Poen. 161; Abr. 16*). This hope also serves as a source of comfort in times of adversity, both external and internal (*Praem. et Poen. 72; Flacc. 176*).Philo acknowledges that *ἔλπίς* can also carry the classical meaning of thought or evaluation (*Jos. 252; Somn. 1, 204; Vit. Moys. 1, 285*), as well as *ἐλπίζειν* in broader contexts (*Abr. 169; Jos. 138; Quod Det. Pot. Insid. 160*).

Hope as an Essential Element in Philo’s Thought

Hope as the Foundation of Human Action

According to Philo, God founded all human activities—commerce, navigation, politics, sports, and above all, philosophy—on hope (*Praem. et Poen. 10f*). This idea finds its most beautiful expression in the explanation of the name Enos in Genesis 4:26 (according to the LXX). For Philo, Enos is “the man” because he was the first to place his hope in the name of God. Thus, the essence of humanity is to be a “hopeful.” In philosophy, man is defined as a rational and mortal being. For Moses, however, the direction of the spirit is fundamental: man is fully himself when he places all his hope in the true and existing God (*Quod Det. Pot. Insid. 139; Abr. 8; Praem. et Poen. 14*). This attitude allows man to participate in God’s immortality (*Praem. et Poen. 13*).

Individual and Collective Hope

For Philo, hope also has a collective dimension. It is the hope in the God and Redeemer of Israel (*Leg. ad Gai. 196*). Although the wicked do not know this hope (*Praem. et Poen. 142*), it characterizes those who love God, seek the true being, and experience an anticipation of beauty in their search (*Post. Cain. 21-27; Abr. 47*). Thus, hope is a part of piety (*εὐσέβεια*), but not the highest of virtues.

The Relationship Between Hope and Faith

For Philo, hope is an unshakable trust in God and an expectation of salvation and restoration. These visions strengthen individual and communal faith and also guide the ethical and spiritual conduct of the faithful, highlighting the importance of hope in Jewish religious experience and Hellenistic philosophy that paves the way for the Christian understanding of incarnate hope.

Conclusion

Non-canonical Jewish Scripture and the philosophy of Philo of Alexandria offer rich and multifaceted perspectives on hope, reflecting the spiritual and political realities of Jewish communities in the diaspora and in Palestinian lands. From the Testaments of the Patriarchs to Philo’s philosophy, hope is portrayed as an unshakable trust in God and an expectation of salvation and restoration. These visions strengthen individual and communal faith and also guide the ethical and spiritual conduct of the faithful, highlighting the importance of hope in Jewish religious experience and Hellenistic philosophy that paves the way for the Christian understanding of incarnate hope.To deepen your studies on Marian theology and hope, explore the Instituto Locus Mariologicus and resources such as the Encyclical *Redemptoris Mater* by Pope John Paul II.