Hope in the Philosophy of Philo of Alexandria

Introduction

Hope is a fundamental concept that runs through 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 the Jewish communities in the diaspora and in the lands of Palestine. This article explores how hope is presented in the Testaments of the Patriarchs, in the Ethiopic Book of Enoch, in the Psalms of Solomon, in the Qumran Community, and in 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, originally composed in the pre-Christian period, the hope of the diaspora is grounded in fidelity to the Law, with the expectation of a return to the promised land (Testaments of the Twelve Patriarchs 12, Judah 26; Asaph 7:7; Benjamin 10:11). In the later version, from the first century A.D., the exhortation to obedience to the Law is broadened by the perspective of the resurrection (Testaments of the Twelve Patriarchs 12, Judah 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 more than trust. He explicitly defines ἔλπίς as “expectation (προσδοκία) of good” (Post. Cain. 26). Philo contrasts ἔλπίς, understood as a dependence of the spirit on God, with irrational and bodily desire (ἐπιθυμία). For him, religious hope is a rational and sure expectation (Post. Cain. 26).

Philo also relates ἔλπίς to the knowledge of the future afforded by the spirit. While sense knowledge (αἴσθησις) is limited to the present, the spirit can remember the past, perceive the present, and anticipate the future, whether through expectation (προσδοκία) or through hope (ἔλπίς) (Leg. All. 1.42-45; Virt. 75). In Migr. Abr. 154, Philo associates ἔλπίς with the threefold illumination of the spirit, understanding it as a sure expectation.

3. Hope in the Allegorical Narrative of Israel

In Philo’s allegorical interpretation of the history of Israel, which centers on God and the soul, he connects human trust with true hope in God. For Philo, hope as the expectation of happiness is part of human nature, easing the burdens of the present and heralding the joy of the future (Praem. et Poen. 161; Abr. 16). This hope also serves as a source of consolation in times of adversity, both external and internal (Praem. et Poen. 72; Flacc. 176).

Philo recognizes, however, that ἔλπίς can also carry the classical meaning of thought or assessment (Jos. 252; Somn. 1.204; Vit. Moys. 1.285), as can ἐλπίζειν in broader contexts (Abr. 169; Jos. 138; Quod Det. Pot. Insid. 160).

Hope as an Essential Element in Philo’s Thought

1. Hope as the Foundation of Human Action
   According to Philo, God grounded all human activities—commerce, navigation, politics, sports, and, above all, philosophy—in 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 calling upon the name of God. Thus, the essence of the human being is to be “one who hopes.” In philosophy, man is defined as a rational and mortal being. For Moses, however, the orientation of the spirit is fundamental: the human being 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 share in the immortality of God (Praem. et Poen. 13).
2. Individual and Collective Hope
   Hope in Philo also has a collective dimension. It is 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, who seek true being and experience a foretaste of the beautiful in their search (Post. Cain. 21-27; Abr. 47). Thus, hope is a part of piety (εὐσέβεια, Praem. et Poen. 12f), but not the highest of the virtues.
3. The Relationship between Hope and Faith
   For Philo, hope (ἔλπίς) is oriented toward faith (πίστις), which is the supreme virtue. Hope, as the expectation of future goods, especially material ones, is only the beginning of virtue (Praem. et Poen. 10; Abr. 15). Faith, on the other hand, is described as “the queen of the virtues” and the consummation of good expectations (Abr. 268-270). It is through faith that the soul reaches the immutable and eternal God, the source of all hope (Quis Rer. Div. Her. 90-93; Virt. 75).
4. Hope in a Metaphysical Perspective
   Philo gives hope a metaphysical dimension, grounding it in the experience of Israel and in the biblical tradition, but also integrating it into the Platonic perspective of the “return of the soul” to true being and to the supreme good (Post. Cain. 21-27; Abr. 51f).

Recommended reading: Spe Salvi (Benedict XVI), an encyclical on Christian hope.

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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 the Jewish communities in the diaspora and in the lands of Palestine. From the Testaments of the Patriarchs to the philosophy of Philo, 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 in the Hellenistic philosophy that paves the way for the Christian understanding of incarnate hope.

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To explore the theology of Marian hope more deeply, consult the Encyclical Redemptoris Mater of Pope John Paul II.